fhfohuiical  JSrminavu. 

So.  S/nlf.  -v    :" 

'I'Ih-   Jolin    >l .   liri'lio    Itoioitioii. 


H 


EXPOSITION 


EPISTLE  TO  THE  ROMANS; 


REMARKS 


:;OMMENTARIES    OF    DR.    MACKNIGHT,    PROFESSOR    MOSES 
STUART,    AND    PROFESSOR    THOLUCK. 


BY  ROBERT'HALDANE,  Esa. 


FKOM  THE  FIFTH  EDINBURGH  EDITION. 


NEW    YORK: 

ROBERT   CARTER,   58    CANAL   STREET, 

AND    PITTSBURGH,    56    MARKET    STREET. 

1847. 


PREFACE. 


All  Scripture  is  given  by  inspiration  of  God.  Every  page  of  the  sacred  volume  is 
stamped  with  the  impress  of  Deity,  and  contains  an  inexhaustible  treasure  of  wis- 
dom, and  knowledge,  and  consolation.  Some  portions  of  the  word  of  God,  like  some 
parts  of  the  material  creation,  may  be  more  important  than  others.  But  all  have 
their  proper  place,  all  proclaim  the  character  of  their  glorious  Author,  and  all  ought 
to  be  earnestly  and  reverentially  studied.  Whatever  be  their  subject,  whether  it 
relates  to  the  history  of  individuals  or  of  nations,  whether  it  contains  the  words  of  pre- 
cept or  exhortation,  or  whether  it  teaches  by  example,  all  is  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction  in  righteousness.  But  while  every  part  of  the 
word  of  God  demands  the  most  serious  attention,  it  is  not  to  be  doubted  that  certain 
portions  of  the  sacred  volume  call  for  more  frequent  and  deeper  meditation.  In  the 
Old  Testament,  the  Book  of  Psalms  contains  a  summary  of  all  Scripture,  and  an 
abridgment  of  its  most  important  instructions  and  sweetest  consolations.  In  the 
New  Testament,  the  Epistle  to  the  Romans  is  entitled  to  peculiar  regard.  It  is  the 
only  part  of  Scripture  which  contains  a  detailed  and  systematic  exhibition  of  the 
doctrines  of  Christianity.  The  great  truths  which  are  embodied  and  inculcated  in 
every  other  part  of  the  Bible,  are  here  brought  together  in  a  condensed  and  compre- 
hensive form.  More  especially  the  glorious  doctrine  of  justification  by  faith  is 
clearly  unfolded  and  exhibited  in  the  strongest  liglit. 

The  Epistle  to  the  Romans  has  always  attracted  the  peculiar  notice  of  those  whose 
study  has  been  directed  to  the  interpretation  of  Scripture.  To  this  portion  of  the 
divine  record,  all  who  look  for  salvation  by  grace  have  constantly  appealed,  and  here 
they  have  a  rich  mine  of  evidence  alike  solid  and  inexhaustible.  No  considerable 
difference  of  interpretation  has  ever  been  given  of  its  contents  by  those  who  have 
renounced  their  own  wisdom,  and  determined  to  follow  implicitly  the  obvious  meaning 
of  the  word  of  God.  This  Epistle  has  been  equally  an  object  of  attention  to  those 
who  admit  the  authority  of  Scripture,  but  follow  their  own  wisdom  in  forming  their 
system  of  religious  doctrine.  Salvation  by  grace  and  salvation  by  works  are  so 
incompatible  with  each  other,  that  it  might  well  be  supposed  no  attempt  would  ever  be 
made  to  bring  them  into  harmony.  Still  the  attempt  has  been  made.  Human  wis- 
dom cannot  receive  the  doctrine  of  the  Epistle  to  the  Romans,  and  men  professing 
Christianity  cannot  deny  it  to  be  a  part  of  Scripture.  What,  then,  is  to  be  done  ? 
A  compromise  is  proclaimed  between  the  wisdom  of  man  and  the  revelation  of  God. 
All  the  ingenuity  of  Mr.  Locke,  one  of  the  most  acute  and  subtle  metaphysicians  that 
ever  appeared,  has  been  exerted  to  bring  the  doctrine  of  Paul  into  accordance  with 
human  science.  Like  him  many  others  have  labored  to  give  a  view  of  this  Epistle 
that  may  reconcile  human  merit  with  divine  grace. 

Nothing  is  more  manifest  than  the  direct  opposition  between  the  doctrine  of  inspira- 
tion, as  unfolded  in  the  Epistle  to  the  Romans  with  respect  to  the  state  and  pros- 
pects of  mankind,  and  the  doctrine  of  this  world's  philosophy.  Paul  contemplates 
all  men  in  their  natural  state  as  ruined  by  sin,  and  utterly  unable  to  restore  them- 
selves to  the  Divine  favor.  Philosophers,  on  the  contrary,  survey  the  aspect  of 
society  with  real  or  affected  complacency.  They  perceive,  indeed,  that  imperfection 
and  suflering  prevail  to  a  considerable  extent :  but  they  discover  a  vast  preponde- 
rance of  happiness  and  virtue.     They  cannot  deny  that  man  is  of  a  mixed  character : 


IT  PREFACE. 

but  (Iiis  is  nrcpssary  in  ordpr  that  his  virtue  may  be  his  own,  and  that  in  passing 
onwards  to  thf  siiiniiiit  of  innnil  oxcelleiirp,  his  strcn^rlh  of  principle  may  be  more 
iliustrioiislv  di!<piiiyed  :  and  his  hMp|)iiii'ss  promoted  l)y  liis  projrress  in  virtue,  as  well 
as  by  Jiis  tidviiiucruent  in  knowledjfc.  Nor  is  tliis  remarkable  dillerence  altogether  con- 
fiiieti  to  philosophy.  Kvoii  many  jirofessors  and  expounders  of  Christianity  cannot 
entirely  accord  with  the  A|>ost]c  Paul  in  his  representations  of  human  nature.  Man,  it 
seems  to  them,  is  not  so  completely  lost,  but  that  lie  may  do  something  to  repiin  the 
Divine  favor  :  and  if  a  sacrifice  were  necessary  for  the  expiation  of  sin,  its  blessing 
must  Ih'  eipially  bestowed  on  all  mankind. 

The  doctrine  of  justification  in  |)articular  so  far  transcends  the  powers  of  our  dis- 
covery, that  men  are  ever  attempting  to  set  it  aside,  or  to  mould  it  into  accordance 
with  their  own  preconceived  notions.  How  wonderful  is  the  contnij^t  between  the 
justification  of  which  this  Apostle  treats,  and  the  justification  which  critical  ingenuity 
has  often  extorted  from  his  Epistles!  While  l*aul  speaks  of  the  lK*liever  as  po.sses8- 
ing  a  righteousness  perfectly  commensurate  to  all  Uie  demands  of  the  law,  and  stand- 
ing at  the  bar  of  God  spotless  and  blameless,  human  wisdom  lias  contrived  to  exhibit 
his  d(x;trine  as  representing  salvation  to  be  the  result  of  a  happy  combination  of 
mercy  and  merit. 

The  doctrine  of  salvation  by  faith  without  works  has  ever  appeared  to  the  wise  of 
this  world  not  only  as  a  scheme  insufficient  to  secure  the  interests  of  morality,  but 
as  one  whicli  disparages  tlie  Divine  authority.  Yet  its  good  ef!ects  are  fully 
demonstrated  in  every  age  ;  and  while  notliing  but  the  doctrine  of  salvation  by  grace 
has  ever  produced  good  works,  this  dectrine  has  never  failed  of  its  designed  object. 
In  all  the  ways  of  God  there  is  a  characteristic  wisdom,  which  stamps  them  with  the 
impress  of  divinity.  There  is  here  a  harmony  and  consistency  in  things  the  most 
different  in  appearance  ;  while  the  intended  result  is  invariably  produced,  although 
in  a  way  which  to  man  would  appear  most  unlikely  to  secure  success. 

The  mind  of  every  man  is  by  nature  disaffected  to  the  doctrine  of  this  Epistle ;  but 
it  is  only  in  proportion  to  the  audacity  of  his  unbehef,  that  any  one  will  directly  avow 
his  opposition.  While  some  by  the  wildest  suppositions  will  boldly  set  aside  what- 
ever it  declares  that  opposes  their  own  preconceived  opinions,  others  will  receive  its 
statements  only  with  tlie  reserve  of  certain  necessary  modifications.  Thus,  in  the 
deviations  from  truth,  in  the  exposition  of  its  doctrines,  we  discover  various  shades  of 
the  same  unhallowed  disregard  for  the  Divine  testimony. 

The  spirit  of  speculation  and  of  novelty  which  is  now  abroad,  loudly  calls  upon 
Christians  to  give  earnest  heed  to  the  truth  inculcated  in  the  Epistle  to  the  Romans. 
There  is  hardly  any  doctrine  which  has  not  been  of  late  years  exposed  to  the  corrup- 
tions and  penersions  of  men  who  profess  to  be  believers  of  divine  revelation. 
Many,  altogether  destitute  of  the  Spirit  of  God,  and  the  semblance  of  true  religion, 
have  nevertheless  chosen  the  word  of  God,  and  its  solemn  and  awfully  momentous 
truths,  as  the  arena  upon  which  to  exercise  their  learning  and  display  their  ingenu- 
ity. In  consequence  of  the  Scriptures  being  written  in  the  dead  languages,  there  is 
doubtless  scope  for  the  diligent  employment  of  critical  research.  But  if  it  were 
inquired  how  much  additional  light  has  been  thrown  upon  the  sacred  volume  by  the 
refinements  of  modern  critics,  it  would  be  found  to  bear  a  very  small  proportion  to 
the  evil  influence  of  unsanctified  learning  applied  to  the  holy  doctrines  of  revelation. 
It  has  become  common,  even  among  Christians,  to  speak  of  the  critical  interpretation 
of  Scripture  as  requiring  little  or  nothing  more  tlian  mere  scholarship,  and  many 
seem  to  suppose  that  the  office  of  a  critical  and  that  of  a  doctrinal  interpreter  are  so 
widely  diflerent,  that  a  man  may  be  a  safe  and  useful  critic  who  has  no  relish  for 
the  grand  truths  of  the  Bible.  There  cannot  be  a  more  lamentable  delusion,  or  one 
more  calculated  to  desecrate  the  character  and  obscure  the  majesty  of  the  Word  of 
God.  To  suppose  that  a  man  may  rightly  interpret  the  Scriptures,  while  he  is 
ignorant  of  the  truths  of  the  gospel,  ordisatTected  to  some  of  its  grand  fundamental  doc- 
trines,— to  imagine  that  this  can  be  to  him  a  useful  or  even  an  innocent  occupation, 
is  to  regard  these  Scriptures  as  the  production  of  ordinary  men,  treating  of  subjects 
of  ordinary  importance  ;  instead  of  containing,  as  tliey  do,  the  message  of  the  Most 
High  God,  revealing  life  or  death  to  every  soul  to  whom  they  come. 

If  the  Scriptures  have  not  testified  in  vain  that  the  carnal  mind  is  enmity  against 


PREFACE.  V 

Grod  ;  if  we  are  bound  to  believe  that  there  is  no  middle  state  between  the  Christian 
and  the  unbeliever ;  can  wo  wonder  at  the  manner  in  which  they  have  been  pervert- 
ed, not  only  by  the  ignorance  but  by  the  inveterate  prejudices  of  men  from  whom  the 
gospel  is  hid  ?  Is  it  reasonable — is  it  agreeable  to  the  dictates  of  common  sense,  to 
believe  that  the  critical  interpretations  of  such  men  are  not  tinged  with  their  own 
darkened  and  hostile  views  of  the  divine  character  and  the  divine  revelation  ?  '"And 
yet  such  is  the  opinion  entertained  of  the  labors  of  some  of  the  most  unenlightened 
commentators,  that  their  works  have  obtained  a  celebrity  altogether  unaccountable 
on  any  principle  of  Christian  wisdom. 

Christians  ought  to  be  particularly  on  their  guard  against  tampering  in  any  degree 
with  the  word  of  God.  We  should  never  forget,  that  when  we  are  explaining  any 
expression  of  Scripture,  we  are  treating  of  what  are  the  very  words  of  the  Holy 
Ghost,  as  much  as  if  they  had  been  spoken  to  us  by  a  voice  from  heaven.  The  pro- 
fane rashness  of  many  critics  is  much  emboldened  by  the  circumstance  that  men 
have  been  employed  as  the  instruments  of  the  Almighty  in  communicating  his  reve- 
lation. A  sort  of  modified  inspiration  only  is  granted  to  the  Scriptures,  and  they  are 
often  treated  as  the  words  merely  of  those  who  were  employed  as  the  penmen. 
When  God  is  thus  kept  out  of  sight  little  ceremony  is  used  with  the  words  of  the 
Apostles.  The  profound  reverence  and  awe  with  which  the  Scriptures  ought  to  be 
read  and  handled,  are  in  many  instances  too  little  exemplified.  The  poor  man's 
Bible  is  the  word  of  God,  in  which  he  has  no  suspicion  that  there  is  anything  but  per- 
fection. The  Bible  of  the  profoundly  erudite  scholar  is  often  a  book  that  is  not  so 
necessary  to  instruct  him,  as  one  that  needs  his  hand  for  alteration,  or  amendment,  or 
confirmation.  Learning  may  be  usefully  employed ;  but  if  learning  ever  forgets  that 
it  must  sit  at  the  feet  of  Jesus,  it  will  be  a  curse  instead  of  a  blessing.  It  will 
raise  clouds  and  darkness,  instead  of  communicating  light  to  the  world. 

The  evil  of  studying  the  Scriptures,  and  commenting  upon  them  with  as  little 
reverence  as  a  scholar  might  comment  upon  the  plays  of  Aristophanes  or  Terence,  has 
extended  itself  much  farther  than  might  be  supposed.  This  is  the  spirit  in  which 
the  German  Neologians  have  written ;  and  indeed  it  is  to  be  feared  that,  as  the  neo- 
logian  form  of  infidelity  originated  from  this  profane  method  of  criticising  the  Scrip- 
tures, so  the  same  cause  may  produce  the  same  effect  in  this  country.  Certain  it  is, 
that  works  have  been  republished  or  translated  here,  which  are  very  little  calculated 
to  uphold  the  ancient  faith  of  the  church  of  Christ,  or  to  advance  the  knowledge  of 
the  truth  as  it  is  in  Jesus. 

From  present  appearances,  there  is  every  reason  to  fear  that  Britain  will  be  inun- 
dated with  German  Neology.  The  tide  has  strongly  set  in,  and  unless  the  Christian 
public  be  upon  their  guard,  the  whole  country  will  be  brought  under  its  influence. 
It  is  a  solemn  thing  to  be  instrumental  in  ushering  into  more  extended  notoriety, 
publications  that  have  a  tendency  to  lower  the  character  of  the  Holy  Scriptures,  to 
introduce  doubt  and  confusion  into  the  minds  of  those  who  are  weak  in  the  faith, 
and  to  embolden  others  who  seek  an  apology  for  casting  away  the  letters  of  educa- 
tion and  authority,  and  desire  to  launch  out  into  the  ocean  of  wild  and  dangerous 
speculation.  While  some  appearances  in  Germany  of  a  return  to  the  Scripture  doc- 
trine of  salvation  by  Jesus  Christ  should  be  gladly  hailed  by  every  Christian,  yet  it 
must  be  admitted  that  those  who  in  that  country  seem  to  have  made  the  greatest 
advances  in  the  knowledge  of  the  gospel,  are  still  far  from  being  entitled  to  be  pointed 
out  as  guides  to  the  Christians  of  Great  Britain.  Their  modifications  of  divine 
truth  are  manifestly  under  the  influence  of  a  criticism  too  nearly  allied  to  neology. 
There  is  great  danger,  that  in  the  admiration  of  German  criticism  a  tincture  may  be 
received  from  continental  errors.  It  would  be  far  preferable  if  learned  Christians  at 
home  would  pursue  truth  in  a  diligent  examination  of  its  own  sources,  rather  than 
6pend  their  time  in  retailing  the  criticisms  of  German  scholars.  "  Their  criticisms," 
it  is  observed  by  Dr.  Carson,  "  are  arbitrary,  forced,  and  in  the  highest  degree  fantas- 
tical. Their  learning  is  boundless,  yet  their  criticism  is  mere  trash.  The  vast 
extent  of  their  literary  acquirements  has  overawed  British  theologians,  and  given  an 
importance  to  arguments  that  are  self-evidently  false." 

In  these  days  of  boasted  liberality,  it  may  appear  captious  to  oppose  with  zeal  the 
errors  of  men  who  have  acquired  a  name  in  the  Christian  world.     The  mantle  of 


VI  PREFACE. 

charity,  it  will  be  said,  oiipht  to  bo  tlirowii  over  mistakes  that  have  resulted  from  a 
free  and  iin|mrtiHl  iiivestijralioii  of  truth,  and  if  not  wholly  overhwked,  they  should  be 
noticed  with  a  nii<;ht  expreK.sion  ot  disapprolwition.  Such,  however,  was  not  the 
conduct  of  the  Apostle  I'aul.  He  s|)ared  neither  churcheH  nor  individuals,  when  the 
doctrines  they  maintaim-il  tended  to  the  subversion  of  the  jfospel :  and  the  zeal  with 
which  he  resisted  their  errors  was  not  inferior  to  that  with  wbicli  he  encountered 
tlie  open  enemies  of  Christianity.  He  atlirins  that  the  doctrine  introduced  into  the 
(ialalian  churches  is  another  f^ospel,  and  twice  pronounces  a  curse  ajjainst  all  by 
whom  it  was  promiilfrated.  Instead  of  complimenting  the  authors  of  this  corruption 
of  the  pospel  as  only  abusing,  in  a  slight  degree,  the  lib<?rty  of  free  examination, 
he  decides  that  they  should  l>c  cut  otl"  as  troublers  of  the  churches,  l^t  not  Chris- 
tians be  more  courteous  in  expressing  their  views  of  the  guilt  and  danger  of  cor- 
rupting the  gospel,  than  faithful  and  com|)assionatc  to  the  people  of  ('hrist,  who  may 
be  injured  by  false  doctrine.  It  is  highly  sinful  to  bandy  compliments  at  tJie  exi)ense 
of  truth. 

The  awful  responsibility  of  being  accessory  to  the  propagation  of  error  is  strong- 
ly expressed  by  the  Apostle  John.  "  If  there  come  any  unto  you,  and  bring  not  this 
doctrine,  receive  him  not  into  your  house,  neither  bid  him  God  speed  ;  for  he  that 
biddeth  him  Cod  speed  is  partaker  of  his  evil  deeds."  If  the  imputation  of  Adam's 
ein  and  of  Christ's  righteousness  l)e  doctrines  contained  in  the  word  of  God,  com- 
mentaries that  lalwrto  ex|)el  them  from  that  word  must  be  grossly  pestiferous  books, 
which  no  Christian  ought  to  recommend,  but  which,  on  the  contrary,  to  the  utmost 
of  his  power,  it  is  his  duty  to  oppose. 

A  very  dangerous  misrepresentation  of  some  of  the  great  doctrines  of  the  Epistle 
to  the  Romans  has  lately  come  l)efore  the  public,  in  a  commentary  on  that  Epistle, 
from  the  pen  of  Professor  Moses  Stuart  of  America.  As  that  work  has  obtained  an 
extensive  circulation  in  this  country, — as  it  has  been  strongly  recommended,  and  is 
likely  to  produce  a  cnnsiderable  eflect, — it  has  appeared  proper  to  make  frequent 
references  to  his  glaring  perversions  of  its  important  contents.  On  tlie  same  princi- 
ple, various  remarks  are  introduced  on  the  well-known  heterodox  commentary  of  Dr. 
Macknight;  I  have  also  alluded  occasionally  to  the  heretical  sentiments  contained  in 
that  of  I'rofessor  Tholuck,  lately  published. 

In  the  following  exposition,  I  have  availed  my.self  of  all  tlie  assistance  I  could 
obtain,  from  whatever  quarter.  Especially  I  have  made  use  of  everything  that  appear- 
ed to  be  most  valuable  in  the  commentary  of  Claude,  which  terminates  at  the  begin- 
ning of  the  twcnty-lirst  verse  of  the  third  chapter.  I  have  also  had  the  advantage  of 
the  assistance  of  Dr.  Carson,  whose  profound  knowledge  of  tlie  original  language 
and  well-known  critical  discernment  peculiarly  qualify  him  for  rendering  ellectual 
aid  in  such  a  work.  As  it  is  my  object  to  make  this  exposition  as  useful  as  possible 
to  all  descriptions  of  readers,  I  have  not  always  confined  myself  "simply  to  an  expla- 
nation of  the  text,  but  have  occasionally  extended  at  some  length,  remarks  on  such 
subjects  a.s  seemed  to  demand  particular  attention,  either  on  account  of  their  own 
importance,  or  of  mistaken  opinions  entertained  concerning  them.  As  to  those 
which  required  a  fuller  discussion  than  could  be  conveniently  introduced,  I  have 
referred  to  my  work  on  the  Evidence  and  Authority  of  Divine  Revelation. 

By  studying  the  Epistle  to  the  Romans,  an  exact  and  comprehensive  knowledge 
of  the  distinguishing  doctrines  of  grace,  in  their  various  bearings  and  connexions, 
may.  by  the  blessing  of  God,  l)e  obtained.  Here  they  appear  in  all  tlicir  native  force 
and  clearness,  unalloyed  with  the  wisdom  of  man.  The  human  mind  is  ever  prone 
to  soften  the  strong  features  of  Divine  truth,  and  to  bring  them  more  into  accordance 
with  its  own  wishes  and  preconceived  notions.  Those  lowering  and  debasing  modi- 
fications of  the  doctrines  of  Scripture,  by  which,  in  some  popular  works,  it  is  endea- 
vored to  reconcile  error  with  orthodoxy,  are  imposing  only  in  theory,  and  may  be 
easily  detected  by  a  close  and  unprejudiced  examination  of  the  language  of  this 
Epistle. 


INTRODUCTION. 


The  Epistle  to  the  Romans  was  written  by  the  Apostle  Paul  from 
Corinth,  the  capital  of  Achaia,  after  his  second  journey  to  that 
celebrated  city  for  the  purpose  of  collecting  the  pecuniary  aid  destined 
for  the  cliurch  at  Jerusalem.  This  appears  from  the  fifteenth  chapter, 
where  he  says  that  he  was  going  to  Jerusalem  to  minister  to  the  saints. 
"  For,"  he  adds,  "  it  hath  pleased  them  of  Macedonia  and  Achaia,  to 
make  a  certain  contribution  for  the  poor  saints  which  are  at 
Jerusalem."  The  Epistle  appears  to  have  been  carried  to  Rome  by 
Phebe,  a  deaconess  of  the  church  at  Cenchrea,  which  was  the  port  of 
Corinth,  and  we  learn  from  the  nineteenth  and  twentieth  chapters  of 
the  Acts,  and  from  different  parts  of  the  two  Epistles  to  the  Corinth- 
ians, that  after  having  remained  about  three  years  at  Ephesus,  Paul 
purposed  to  pass  through  Macedonia  and  Achaia,  to  receive  the  con- 
tributions of  the  Corinthians,  and  afterwards  proceed  to  Jerusalem. 

As  to  the  period  when  this  Epistle  was  written,  it  is  certain  that  it 
was  at  a  time  previous  to  Paul's  arrival  at  Rome.  On  this  account  he 
begins  by  declaring  to  the  disciples  there,  that  he  had  a  great  desire 
to  see  them,  and  to  preach  to  them  the  gospel,  that  he  had  often  pur- 
posed this,  but  had  hitherto  always  been  prevented.  This  statement  he 
repeats  in  the  fifteenth  chapter.  It  appears  to  be  earlier  in  date  than 
the  Epistles  to  the  Ephesians  and  Philippians,  and  those  to  the  Hebrews 
and  Philemon,  and  the  second  to  Timothy  ;  for  all  of  these  were  written 
during  the  Apostle's  first  or  second  imprisonment  at  Rome,  but  later 
than  the  two  Epistles  to  the  Corinthians.  It  is  generally  supposed 
that  it  was  written  in  the  year  57  of  the  Christian  era,  about  twenty- 
four  years  after  the  resurrection  of  our  Lord. 

Notwithstanding  that  this  Epistle  was  written  after  some  of  the  rest, 
it  has  been  placed  first  in  order  among  them  on  account  of  its  excel- 
lence, and  the  abundance  and  sublimity  of  its  contents.  It  contains, 
indeed,  an  abridgment  of  all  that  is  taught  in  the  Christian  religion. 
It  treats  of  the  revelation  of  God  in  the  works  of  nature,  and  in  the 
heart  of  man,  and  exhibits  the  necessity  and  the  strictness  of  the  last 
judgment.  It  teaches  the  doctrine  of  the  fall  and  corruption  of  the 
whole  human  race,  of  which  it  discovers  the  source  and  its  greatness. 
It  points  out  the  true  and  right  use  of  the  law,  and  why  God  gave  it  to 
1 


2  INTRODUCTION. 

tlic  Tsraplitos  ;  and  also  slunvs  the  vanity  of  the  temporal  advantages 
over  other  men  which  that  law  conferrt-d  on  them,  and  whicii  they  so 
criminally  al)used.  It  treats  of  the  mission  of  our  Lord  Jesus  Christ, 
of  justification,  of  sanctificution,  of  free  will,  and  of  grace,  of  salva- 
tion and  of  condemnation,  of  election  and  of  reprobation,  of  the  per- 
severance and  assurance  of  the  salvation  of  believers  in  the  midst  of 
their  severest  temptations,  of  the  necessity  of  aftlictions,  and  of  the 
admirable  consolations  which  (Jod  gives  his  people  under  them,  of  the 
calling  of  the  (Jentiles,  of  the  rejection  of  the  Jews,  and  of  their  final 
restoration  to  the  communion  of  (Jod.  Paul  afterwards  lays  down  the 
principal  rules  of  Christian  morality,  containing  all  that  we  owe  to 
Cod,  to  ourselves,  to  our  neighbors,  and  to  our  brethren  in  Christ, 
and  declares  the  manner  in  which  we  should  act  in  our  particular  em- 
ployments ;  uniformly  accompanying  his  precepts  with  just  and  reason- 
able motives  to  enforce  their  practice.  The  form,  loo,  of  this  Epistle, 
is  not  less  admirable  than  its  matter.  Its  reasoning  is  powerful  and 
conclusive  ;  the  style  condensed,  lively,  and  energetic  ;  the  arrangement 
orderly  and  clear,  strikingly  exhibiting  the  leading  doctrines  as  the  main 
branches  from  which  depend  all  the  graces  and  virtues  of  the  Christian 
life.  The  whole  is  pervaded  by  a  strain  of  the  most  exalted  piety, 
true  holiness,  ardent  zeal,  and  fervent  charity. 

This  Epistle,  like  the  greater  part  of  those  written  by  Paul,  is  di- 
vided into  two  general  parts,  the  first  of  which  contains  the  doctrine, 
and  extends  to  the  beginning  of  the  twelfth  chapter  ;  and  the  second, 
which  relates  to  practice,  goes  on  to  the  conclusion.  The  first  is  to 
instruct  tlie  spirit,  and  the  other  to  direct  the  heart  ;  the  one  teaches 
what  we  are  to  believe,  the  other  what  we  are  to  practise.  In  the  first 
part,  he  discusses  chicfiy  the  two  great  questions  which  at  the  beginning 
of  the  gospel  were  agitated  bclAxen  the  Jews  and  the  Christians, 
namely,  that  of  justification  before  God,  and  that  of  the  calling  of  the 
C entiles.  For  as  on  the  one  hand  the  gospel  held  forth  a  method  of 
justification  very  different  from  that  of  the  law,  the  Jews  could  not 
relish  a  doctrine  which  appeared  to  them  novel,  and  was  contrary  to 
their  prejudices  ;  and  as,  on  the  other  hand,  they  found  themselves  in 
possession  of  the  covenant  of  God,  to  the  exclusion  of  other  nations, 
they  could  not  endure  that  the  Apostles  should  call  the  Gentiles  to  the 
knowledge  of  the  true  God,  and  to  the  hope  of  his  salvation,  nor  that 
it  should  be  supposed  that  the  Jews  had  lost  their  exclusive  pre-emi- 
nence over  the  nations.  The  principal  object,  then,  of  the  Apostle,  was  to 
combat  these  two  prejudices.  He  directs  his  attention  to  the  former  in 
the  first  nine  chapters,  and  treats  of  the  other  in  the  tenth  and  eleventh. 
As  to  what  regards  the  second  portion  of  the  Epistle,  Paul  first  enjoins 
general  precepts  for  the  conduct  of  believers,  afterwards  in  regard  to 
civil  lile,  and  finally  with  regard  to  church  communion. 

In  the  first  five  chapters,  the  great  doctrine  of  justification  by  faith, 
of  which  they  exclusively  treat,  is  more  fully  discussed  than  in  any 
other  part  of  Scripture.  The  design  of  the  Apostle  is  to  establish  two 
things  ;  the  one  is,  that  there  being  only  two  ways  of  justification  before 
God,  namely,  that  of  works,  which  the  law  proposes,  and  that  of  grace 


INTRODUCTION.  3 

by  Jesus  Christ,  which  the  gospel  reveals ;  the  first  is  entirely  shut 
against  men,  and  in  order  to  their  being  saved,  there  remains  only  the 
last.  The  other  thing  that  he  designs  to  establish  is,  that  justification 
by  grace  through  faith  in  Jesus  Christ  respects  indifferently  all  men, 
both  Jews  and  Gentiles,  and  that  it  abolishes  the  distinction  which  the 
law  had  made  between  them.  To  arrive  at  this  he  first  proves  that  the 
Gentiles  as  well  as  the  Jews  are  subject  to  the  judgment  of  God  ;  but 
that  being  all  sinners  and  guilty,  neither  the  one  nor  the  other  can  escape 
condemnation  by  their  works.  He  humbles  them  both.  He  sets  be- 
fore the  Gentiles  the  blind  ignorance  and  unrighteousness  both  of  them- 
selves and  of  their  philosophers  of  whom  they  boasted,  and  he  teaches 
humility  to  the  Jews  by  showing  that  they  were  chargeable  with  similar 
vices.  He  undermines  in  both  the  pride  of  self-merit,  and  teaches  all 
to  build  their  hopes  on  Jesus  Christ  alone  ;  proving  that  their  salvation 
can  neither  emanate  from  their  philosophy  nor  from  their  law,  but  from 
the  grace  of  Christ  Jesus. 

In  the  first  chapter,  the  Apostle  commences  by  directing  our  atten- 
tion to  the  person  of  the  Son  of  God  in  his  incarnation  in  time,  and  his 
divine  nature  from  eternity,  as  the  great  subject  of  that  gospel  which  he 
was  commissioned  to  proclaim.  After  a  most  striking  introduction, 
every  way  calculated  to  arrest  the  attention,  and  conciliate  the  affection 
of  those  whom  he  addressed,  he  briefly  announces  the  grand  truth, 
which  he  intends  afterwards  to  establish,  that  "  the  gospel  is  the  power 
of  God  unto  salvation  to  every  one  that  believeth,"  because  in  it  is 
revealed  "  the  righteousness  of  God."  Unless  such  a  righteousness 
had  been  provided,  all  men  must  have  suffered  the  punishment  due  to 
sin,  seeing  God  had  denounced  his  high  displeasure  against  all  "  ungod- 
liness and  unrighteousness.''^  These  are  the  great  truths  which  the 
Apostle  immediately  proceeds  to  unfold.  And  as  they  stand  connected 
with  every  part  of  that  salvation  which  God  has  prepared,  he  is  led  to 
exhibit  a  most  animating  and  consolatory  view  of  the  whole  plan  of 
mercy,  which  proclaims  "  glory  to  God  in  the  highest,  and  on  earth 
peace,  good  will  towards  men." 

The  first  point  which  the  Apostle  establishes  is  the  ruined  condition 
of  men,  who,  being  entirely  divested  of  righteousness,  are  by  nature 
all  under  sin.  Tlie  charge  of  '*  ungodliness"  and  of  consequent  "  un- 
righteousness," he  proves  first  against  the  Gentiles.  They  had 
departed  from  the  worship  of  God,  although  in  the  works  of  the  visible 
creation  they  had  sufficient  notification  of  his  power  and  Godhead.  In 
their  conduct  they  had  violated  the  law  written  in  their  hearts,  and  had 
sinned  in  opposition  to  what  they  knew  to  be  right,  and  to  the  testi- 
mony of  their  conscience  in  its  favor.  All  of  them,  therefore,  lay  under 
the  sentence  of  condemnation,  which  will  be  pronounced  upon  the 
workers  of  iniquity  in  the  day  when  God  shall  judge  the  secrets  of 
men.  In  the  second  chapter,  a  similar  charge  of  transgression  and 
guilt  is  established  against  the  Jews,  notwithstanding  the  superior  ad- 
vantage of  a  written  revelation,  with  which  they  had  been  favored. 

Having  proved,  in  the  first  two  chapters,  by  an  appeal  to  undeniable 
facts,  that  the  Gentiles  and  the  Jews  were  both  guilty  before  God,  in 


4  INTRODUCTION. 

the  third  chapter,  after  obviating  some  objections  regarding  the  Jews, 
Paul  takes  hotli  Jews  and  (JciUilcs  togolhor,  and  exhibits  a  fearful  pic- 
ture, drawn  tVoin  the  testimony  of  the  Old  Testament  ^Scriptures,  of  the 
universal  ^uilt  and  depravity  of  all  mankind,  showing  thai  "there  is 
none  righteous,  no,  not  one,"  and  that  all  arc  depraved,  wicked,  and 
alienated  from  God.  He  thus  establishes  it  as  an  undeniable  truth,  that 
every  man  in  his  natural  state  lies  under  the  just  condemnation  of  (iod, 
as  a  rebel  against  him,  in  all  the  three  ways  in  which  he  has  been 
pleased  to  reveal  himself,  whether  by  the  works  of  creation,  the  work 
of  the  law  written  on  the  heart,  or  by  the  revelation  of  grace.  From 
these  premises,  he  then  draws  the  obvious  and  inevitable  conclusion, 
that  by  obedience  to  law  no  man  living  shall  be  justified  ;  that  so  far 
from  justifying,  the  law  proves  every  one  to  be  guilty  and  under  con- 
demnation. The  way  is  thus  prepared  for  the  grand  display  of  the 
grace  and  mercy  of  God  announced  in  the  gospel,  by  which  men  are 
saved  consistently  with  the  honor  of  the  law.  What  the  law  could  not 
do,  not  from  any  deficiency  in  itself,  but  owing  to  the  depravity  of  man, 
God  has  fully  accomplished.  Man  has  no  righteousness  of  his  own 
which  he  can  plead,  but  God  has  provided  a  righteousness  for  him. 
This  righteousness,  infinitely  sup?rior  to  that  which  he  originally  pos- 
sessed, is  provided  solely  by  grace,  and  received  solely  by  faith.  It  is 
placed  to  the  account  of  the  believer  for  his  justification,  without  the 
smallest  respect  either  lo  his  previous  or  subsequent  obedience.  Yet 
so  far  from  being  contrary  to  the  justice  of  (iod,  this  method  of  justifi- 
cation, **  freely  by  his  grace,"  strikingly  illustrates  his  justice,  and 
vindicates  all  his  dealings  to  men.  80  far  from  making  the  law  void, 
it  establishes  it  in  all  its  honor  and  authority.  This  way  of  salvation 
equally  applies  to  all,  both  Jews  and  Gentiles — men  of  every  nation 
and  ever)'  character ;  "  there  is  no  diflference,"  for  all,  without  excep- 
tion, are  sinners. 

The  Apostle,  in  the  fourth  chapter,  dwells  on  the  faith  through  which 
the  righteousness  of  God  is  received,  and  in  obviating  certain  objections, 
further  confirms  and  illustrates  his  doctrine,  by  showing  that  Abraham 
himself,  the  progenitor  of  the  Jews,  was  justified  not  by  works  but  by 
faith,  and  that  in  this  way  he  was  the  father  of  all  believers,  the  pattern 
and  the  type  of  the  justification  of  both  Jews  and  Gentiles.  And  in 
order  to  com|)lete  the  view  of  the  great  subject  of  his  discussion,  Paul 
considers,  in  the  fifth  chapter,  two  principal  effects  of  justification  by 
Jesus  Christ,  namely,  peace  with  God,  and  assurance  of  salvation,  not- 
withstanding the  troubles  and  afflictions  to  which  believers  are  exposed. 
And  because  Jesus  (Christ  is  the  author  of  this  divine  reconciliation,  he 
compares  him  with  Adam,  who  was  the  source  of  condemnation,  con- 
cluding with  a  striking  account  of  the  entrance  of  sin  and  of  righteous- 
ness, both  of  wiiich  he  had  been  exhibiting.  He  next  shows  the  reason, 
why,  between  Adam  and  Jesus  Christ,  God  caused  the  law  of  Moses 
to  intervene,  by  means  of  wiiich  the  extent  of  the  evil  of  sin,  and  the 
efficiency  of  the  remedy  brought  in  by  righteousness,  were  both  fully 
exhibited,  to  the  glory  of  the  grace  of  God.  These  five  chapters  dis- 
close a  consistent  scheme  in  the  Divine  conduct,  and  exhibit  a  plan  of 


*  INTRODUCTION.  6 

reconciling  sinners  to  God,  that  never  could  have  been  discovered  by 
the  human  understanding.  It  is  the  perfection  of  wisdom,  yet  in  all 
its  features  it  is  opposed  to  the  vi^isdom  of  this  world.* 

As  the  doctrine  of  the  justification  of  sinners,  by  the  imputation  of 
the  righteousness  of  Christ,  without  regard  to  their  works,  which  mani- 
fests, in  all  their  extent,  the  guilt,  the  depravity,  and  the  helplessness 
of  man,  in  order  to  magnify  grace  in  his  pardon,  might  be  charged  with 
leading  to  licentiousness,  Paul  does  not  fail  to  state  this  objection,  and 
solidly  to  refute  it.  This  he  does  in  the  sixth  and  seventh  ciiapters,  in 
which  he  proves  that,  so  far  from  setting  aside  the  necessity  of  obedi- 
ence to  God,  the  doctrine  of  justification  stands  indissolubly  connected 
with  the  very  foundation  of  holiness  and  obedience.  This  foundation 
is  union  with  the  Redeemer,  through  that  faith  by  which  the  believer  is 
justified.  On  the  contrary,  the  law  operates  by  its  restraints  to  stimu- 
late and  call  into  action  the  corruptions  of  the  human  heart,  while  at 
the  same  time  it  condemns  all  who  are  under  its  dominion.  But 
through  their  union  with  Christ,  believers  are  delivered  from  the  law ; 
and  being  under  grace,  which  produces  love,  they  are  enabled  to  bring 
forth  fruit  acceptable  to  God.  The  law,  however,  is  in  itself  holy,  and 
just,  and  good.  As  such,  it  is  employed  by  the  Spirit  of  God  to  con- 
vince his  people  of  sin,  to  teach  them  the  value  of  the  remedy  provided 
in  the  gospel,  and  to  lead  them  to  cleave  unto  the  Lord,  from  a  sense 
of  the  remaining  corruption  of  their  hearts.  This  corruption,  as  the 
Apostle  shows,  by  a  striking  description  of  his  own  experience,  will 
continue  to  exert  its  power  in  believers,  so  long  as  they  are  in  the 
body. 

As  a  general  conclusion  from  all  that  had  gone  before,  the  believer's 
entire  freedom  from  condemnation  through  union  with  his  glorious 
head,  and  his  consequent  sanctification,  are  both  asserted  in  the  eighth 
chapter,  neither  of  which  effects  could  have  been  accomplished  by  the 
law.  The  opposite  results  of  death  to  the  carnal  mind,  which  actuated 
man  in  his  natural  state  ;  and  of  life  to  the  spiritual  mind,  which  he 
receives  in  his  renovation,  are  clearly  pointed  out;  and  as  the  love  of 
God  had  been  shown  in  the  fifth  chapter  to  be  so  peculiarly  transcendent, 
from  the  consideration  that  Christ  died  for  men,  not  as  friends  and 
worthy  objects,  but  as  "  without  strength,"  "  ungodly,"  "  sinners," 
"  enemies,"  so  here  the  natural  state  of  those  on  whom  such  unspeak- 
able blessings  are  bestowed  is  described  as  "  enmity  against  God." 
The  effects  of  the  inhabitation  of  the  Holy  Spirit  in  those  who  are 
regenerated  are  next  disclosed,  together  with  the  glorious  privileges 
which  it  secures.  Amidst  present  sufferings  the  highest  consolations 
are  presented  to  the  children  of  God,  while  their  original  source  and 
final  issue  are  pointed  out. 

The  contemplation  of  such  ineffable  blessings  as  he  had  just  been 
describing,  reminds  the  Apostle  of  the  mournful  state  of  the  generality 
of  his  countrymen,  who,  though  distinguished  in  the  highest  degree  by 

•  The  former  editions  of  this  Exposition  were  published  in  three  separate  volumes. 
Of  the  first  volume,  including  these  five  chapters,  the  present  is  the  fifth  edition. 


INTRODUCTION. 


their  external  privileges,  still,  as  he  himself  had  once  done,  rejected  the 
Messiah.  And  as  the  doctrine  he  had  been  inculcating  seemed  to  set 
aside  the  promises  which  God  had  made  to  the  Jewish  people  ;  and  to 
take  from  liicm  the  Divine  covenant  under  which  they  had  been  placed, 
Paul  stall's  that  objection  and  obviates  it  in  the  ninlii  chapter,  showing  that 
on  the  one  hand  the  promises  of  spiritual  blessings  regarded  only  be- 
lievers, who  are  the  real  Israelites,  the  true  seed  of  Abraham,  and  on 
the  other,  that  faith  itself  being  an  effect  of  grace,  God  bestows  it  ac- 
cording to  his  sovereign  will,  so  tiiat  the  difference  between  believers 
and  unbelievers  is  a  consecjuence  of  his  free  election,  of  which  the  sole 
cause  is  his  good  pleasure,  whicii  he  exercises,  both  in  regard  to  the 
Jews  and  the  Gentiles.  Nothing,  then,  had  frustrated  the  purpose  of 
God  ;  and  his  word  had  taken  effect  so  far  as  he  had  appointed.  The 
doctrine  of  God's  sovereignty  is  here  fully  discussed,  and  that  very 
objection  which  is  daily  made,  "  why  doth  he  yet  find  fault  ?"  is  stated, 
and  for  ever  put  down.  Instead  of  national  election,  the  great  subject 
in  this  chapter  is  national  rejection  ;  and  the  personal  election  of  a 
small  remnant,  without  which  the  whole  nation  of  Israel  would  have 
been  destroyed  ;  so  devoid  of  reason  is  the  objection  usually  made  to 
the  doctrine  of  election,  that  it  is  a  cruel  doctrine.  In  the  end  of  the 
ninth  chapter,  the  Apostle  is  led  to  the  consideration  of  the  fatal  error 
of  the  great  body  of  the  Jews  who  sought  justification  by  works  and  not 
by  faith.  Mistaking  the  intent  and  the  end  of  their  law,  they  stumbled 
at  this  doctrine,  which  is  the  common  stumbling-stone  to  unregenerate 
men. 

In  the  tenth  chapter  Paul  resumes  the  same  subject,  and  by  new 
proofs,  drawn  from  the  Old  Testament,  shows  that  the  righteousness  of 
God  which  the  Jews,  going  about  to  establish  their  own  righteousness 
for  their  justification,  rejected,  is  received  solely  by  faith  in  Jesus  Christ, 
and  that  the  gospel  regards  the  Gentiles  as  well  as  the  Jews  ;  and  if  re- 
jected by  the  Jews  it  is  not  surprising,  since  this  had  been  predicted  by 
the  prophets.  The  Jews  thus  excluded  themselves  from  salvation,  not 
discerning  the  true  character  of  the  Messiah  of  Israel  as  the  end  of  the 
law,  and  the  author  of  righteousness,  to  every  believer.  And  yet  when 
they  reflected  on  the  declaration  of  Moses,  that  to  obtain  life  by  the 
law,  the  perfect  obedience  which  it  demands  must  in  every  case  be 
yielded,  they  might  have  been  convinced  tiiat  on  this  ground  they  could 
not  be  justified ;  on  the  contrary,  by  the  law  they  were  universally 
condemned.  Tiie  Apostle  also  exhibits  the  freeness  of  salvation 
through  the  Redeemer,  and  the  certainty  that  all  who  accept  it  shall  be 
saved.  And  since  faith  comes  by  hearing,  and  hearing  by  the  word  of 
God,  the  necessity  of  preaching  the  gospel  to  the  Gentiles  is  inferred 
and  asserted.  The  result  corresponded  with  the  prediction.  The 
righteousness  which  is  by  faith  was  received  by  the  Gentiles,  although 
they  had  not  been  inquiring  for  it ;  while  the  Jews,  who  followed  after 
the  law  of  righteousness,  had  not  attained  to  rigiiteousness. 

The  mercies  of  God,  as  illustrated  by  the  revelation  of  the  right- 
eousness which  is  received  by  faith,  was  the  grand  subject  which 
had   occupied   Paul,  in  the  preceding  part  of  this  Epistle.     He  had 


INTRODUCTION.  7 

announced  at  the  beginning  that  he  was  "  not  ashamed  of  the  gospel  of 
Christ ;  because  it  is  the  power  of  God  unto  salvation  to  every  one 
that  believeth — to  the  Jew  first,  and  also  to  the  Greek."  This  great 
truth  he  had  undertaken  to  demonstrate,  and  he  had  done  so  with  all 
the  authority  and  force  of  inspiration,  by  exhibiting,  on  the  one  hand, 
the  state  and  character  of  man ;  and  on  the  other,  the  depth  of  the 
riches,  both  of  the  wisdom  and  knowledge  of  God. 

In  the  prosecution  of  this  subject,  the  Apostle  had  shown  that  the 
wrath  of  God  is  revealed  against  all  ungodliness  and  unrighteousness  of 
men  ;  and  by  arguments  the  most  irresistible,  and  evidence  that  could 
not  be  gainsaid,  he  had  brought  in  both  Jews  and  Gentiles  as  guilty 
and  condemned  sinners,  justly  obnoxious  to  the  vengeance  of  heaven. 
Had  the  Almighty  been  pleased  to  abandon  the  apostale  race  of  Adam, 
as  he  did  the  angels,  to  perish  in  their  sins,  none  could  have  impeached 
his  justice,  or  arraigned  the  rigor  of  the  Divine  procedure.  But  in 
the  unsearchable  riches  of  the  mercies  of  God,  he  was  pleased  to  bring 
near  a  righteousness  by  which  his  violated  law  should  be  magnified, 
and  a  multitude  whom  no  man  can  number  rescued  from  destruction. 
This  righteousness  is  revealed  in  the  gospel — a  righteousness  worthy 
of  the  source  from  which  it  flows — a  righteousness  which  shall  for  ever 
abase  the  pride  of  the  creature,  and  bring  glory  to  God  in  the  highest. 
The  mercies  of  God  are  thus  dispensed  in  such  a  way  as  to  cut  off  all 
ground  for  boasting  on  the  part  of  those  who  are  justified.  They  are, 
on  the  contrary,  calculated  to  exalt  the  divine  sovereignty,  and  to  hum- 
ble those  in  the  dust  who  are  saved  before  him  who  workelh  all  things 
according  to  the  counsel  of  his  own  will,  and  without  giving  any 
account  of  his  matters,  either  justifies  or  condemns  the  guilty  according 
to  his  supreme  pleasure. 

In  the  eleventh  chapter,  the  Apostle  finishes  his  argument,  and  in  a 
manner  concludes  his  subject.  He  here  resumes  the  doctrine  of  the 
personal  election  of  a  remnant  of  Israel,  of  which  he  had  spoken  in 
the  ninth  chapter,  and  affirms,  in  the  most  express  terms,  that  it  is 
wholly  of  grace,  which  consequently  excludes  as  its  cause  every  idea 
of  work,  or  of  merit,  on  the  part  of  man.  He  shows  that  the  unbelief 
of  the  Jews  has  not  been  universal,  God  having  still  reserved  some  of 
them  by  his  gratuitous  election,  while  as  a  nation  he  has  allowed  them 
to  fall,  and  that  this  fall  has  been  appointed  in  the  wise  providence  of 
God  to  open  the  way  for  the  calling  of  the  Gentiles.  But  in  order  that 
the  Gentiles  may  not  triumph  over  that  outcast  nation,  Paul  predicts 
that  God  will  one  day  raise  it  up  again,  and  recall  the  whole  of  it  to 
communion  with  himself.  He  vindicates  God's  dealings  both  towards 
Jews  and  Gentiles,  showing  that  since  all  were  guilty  and  justly  con- 
demned, God  was  acting  on  a  plan  by  which  both  in  the  choice  and 
partial  rejection,  as  well  as  in  the  final  restoration  of  the  Jews,  the 
Divine  glory  would  be  manifested,  while  in  the  result,  the  sovereign 
mercies  of  Jehovah  would  shine  forth  conspicuous  in  all  his  dealings 
toward  the  children  of  men.  A  most  consolatory  view  is,  accordingly 
given  of  the  present  tendency  and  final  issue  of  the  dispensations  of 
God  in  bringing  in  the  fulness  of  the  Gentiles,  and  in  the  general  sal- 


O  INTRODUCTION. 

vation  of  Israel.  And  tliiis  also  l)y  the  annunciation  of  the  reception 
wliicli  the  gospel  shoiilii  iiieel  with  from  the  Jews,  first  in  rejecting  it 
for  a  long  periini,  and  afterwards  in  einhraeing  it,  the  doctrine  of  the 
sovereignty  of  him  who  hath  mercy  on  whom  he  will  have  mercy,  and 
hardeneth  whom  he  will,  is  further  displayed  and  established.  Lost  in 
admiration  of  the  majesty  of  God  as  di.scovcrcd  in  the  gospel,  the 
Apostle  prostrates  himself  before  his  Maker,  while,  in  language  of 
adoring  wonder,  he  sunuuons  all  wiiom  he  addresses  to  unite  in  ascrib- 
ing glory  to  him  who  is  the  first  and  the  last,  the  beginning  and  the  end, 
the  Ahnighty. 

From  this  j)oint,  Paul  turns  to  survey  the  practical  results  which 
naturally  How  fr()m  the  doctrine  he  had  been  illustrating.  He  was 
addressing  those  who  were  at  Rome,  "  beloved  of  God,  called,  saints," 
and  by  the  remembrance  of  those  mercies  of  which,  whetlier  Jews  or 
(Jentiles,  they  were  the  monuments,  he  besceclies  them  to  present 
their  bodies  a  living  sacrifice  to  (J!od,  whose  glory  is  the  first  and  tiic 
last  end  of  creation.  In  thus  demanding  the  entire  surrender  or  sacri- 
fice of  their  bodies,  he  enforces  the  duty  by  designating  it  their  reason- 
able service.  Nothing  can  be  more  agreeable  to  the  dictates  of  right 
reason,  than  to  spend  and  be  spent  in  the  service  of  that  God,  whose 
glory  is  transcendent,  whose  power  is  infinite,  whose  justice  is  inviola- 
ble, and  whose  tender  mercies  are  over  all  his  works.  On  this  firm 
foundation,  the  Apostle  establishes  the  various  duties  to  which  men  are 
called,  as  associated  with  each  other  in  society,  whether  in  the  ordinary 
relations  of  life,  or  as  subjects  of  civil  government,  or  as  members  of  the 
Ciiurch  of  Christ.  The  morality  here  inculcated,  is  tiie  purest  and 
most  exalted.  It  presents  nothing  of  that  incongruous  medley,  which 
is  discernible  in  the  schemes  of  philosophy.  It  exhibits  no  traces  of 
confusion  or  disorder.  It  places  everything  on  its  right  basis,  and  in  its 
proper  place.  It  equally  enjoins  our  duty  towards  God  and  our  duty 
towards  man  ;  and  in  this  it  differs  from  all  human  systems,  which 
uniformly  exclude  the  former  or  keep  it  in  the  back  ground.  It  siiows 
how  doctrine  and  practice  are  inseparably  connected, — how  the  one  is 
the  motive,  the  source  or  the  principle, — how  tlie  other  is  the 
effect ;  and  how  both  are  so  united  that,  such  as  is  the  first,  so  will 
be  the  last.  According  to  our  views  of  the  character- of  God, 
so  will  be  our  conduct.  The  corruption  of  morals,  which  degraded 
and  destroyed  the  heathen  world,  was  the  natural  result  of  what  in- 
fidels have  designated  "  their  elegant  mythology."  The  abominable 
characters  of  the  heathen  gods  and  goddesses  were  at  once  the  tran- 
script ant!  the  provocatives  of  the  abominations  of  their  worshippers  ; 
but  wherever  the  true  God  lias  been  known — wherever  tiie  character 
of  Jehovah  has  been  proclaimed,  tiiere  a  new  standard  of  morals  has 
been  erected  ;  and  even  those  by  whom  his  salvation  is  rejected  are  in 
duced  to  counterfeit  the  virtues  to  wiiich  they  do  not  attain.  True 
Christianity  and  sound  morals  are  indissolubly  linked  together ;  and 
just  in  proportion  as  men  are  estranged  from  the  knowledge  and  service  of 
God,  so  shall  we  find   their  actions  stained  with   the  corruptions  of  sin. 

Where  in  all  the  boasted  moral  systems  of  Socrates,  Pialo,  Ajristotle, 


INTRODUCTION.  9 

Cicero,  Epictetus,  Seneca,  or  the  rest  of  the  Greek  and  Roman 
philosophers,  shall  be  found  anything  comparable  to  the  purity  and 
beauty  of  the  virtues  enjoined  by  Paul  in  the  closing  chapters  of  this 
Epistle  ?  Even  modern  writers  on  Ethics,  when  departing  from  the 
only  pure  standard  of  virtue,  discover  the  grossest  ignorance  and  incon- 
sistency. But  Paul,  writing  without  any  of  the  aids  of  human  wisdom, 
draws  his  precepts  from  the  fountain  of  heavenly  truth,  and  inculcates 
on  the  disciples  of  Jesus  a  code  of  duties,  which,  if  habitually  practised 
by  mankind,  would  change  the  world  from  what  it  is — a  scene  of  strife, 
jealousy,  and  division — and  make  it  what  it  was  before  the  entrance  of 
sin,  a  paradise  fit  for  the  Lord  to  visit  and  for  man  to  dwell  in. 


EXPOSITION,    &C. 


CHAPTER  I.    PART  I. 

ROMANS  I.,  1-15. 

This  chapter  consists  of  three  parts.  In  the  first  fifteen  verses,  which 
form  a  general  preface  to  the  whole  epistle,  Paul,  after  announcing  his 
office  and  commission,  declares  the  majesty  and  power  of  Him  by 
whom  he  was  appointed,  who  is  at  once  the  Author  and  subject  of  the 
gospel.  He  then  characterizes  those  to  whom  he  writes,  and  states 
his  longing  desire  to  visit  them,  for  the  purpose  of  confirming  their 
faith.  The  second  part  of  the  chapter,  comprising  only  the  16th  and 
17th  verses,  embraces  the  substance  of  the  grand  truths  which  were 
about  to  be  discussed.  In  the  remainder  of  the  chapter,  the  Apostle, 
at  once  entering  on  the  doctrine  thus  briefly  but  strikingly  asseited, 
shows  that  the  Gentiles  were  immersed  in  corruption  and  guilt,  and 
consequently  subjected  to  condemnation. . 

V.  1.— Paul,  a  servant  of  Jesus  Christ,  called  to  be   an  apostle,  separated  unto  the 
gospel  of  God. 

Conformably  to  the  practice  of  antiquity,  Paul  commences  his  Epis- 
tle by  prefixing  his  name,  title,  and  designation.  He  had,  as  was  usual 
among  his  countrymen,  two  names  ;  by  the  first  as  a  Jew,  he  was 
known  in  his  own  land  ;  by  the  second  among  the  Gentiles.  Formerly 
his  name  was  Saul,  but  after  the  occurrence  related  of  him,  Acts  xiii., 
9,  he  was  called  Paul. 

Paul  was  of  unmingled  Jewish  descent,  a  Hebrew  of  the  Hebrews, 
born  at  Tarsus  in  Cilicia,  but  educated  at  Jerusalem ;  a  Pharisee  by 
profession,  and  distinguished  among  the  disciples  of  Gamaliel,  one  of 
the  most  celebrated  teachers  of  his  age  and  nation.  Before  his  conver- 
sion, he  was  an  ardent  and  bigoted  supporter  of  the  traditions  of  his 
fathers,  violently  opposed  to  the  humbling  doctrines  of  Christianity, 
and  a  cruel  persecutor  of  the  church.  From  the  period  of  his  miracu- 
lous conversion — from  the  hour  when  Jesus  met  him  on  the  road  to 
Damascus,  down  to  the  moment  when  he  sealed  his  testimony  with  his 
blood,  his  eventful  life  was  devoted  to  the  promulgation  of  the  faith 


12  ROMANS    I.,    1. 

wliich  once  lie  destroyed.  Throufrhout  llie  whole  of  his  long  and 
arduous  course,  he  experienced  a  continual  alternation  of  trials  and 
graces,  of  afflictions  and  benedictions  ;  always  borne  down  by  the  hand 
of  nnan,  always  sustained  by  the  hand  of  God.  The  multiplied  perse- 
cutions he  endured,  furnish  a  remarkable  example  of  that  just  retribu- 
tion which  even  believers  seldom  fail  to  experience  in  this  world. 
When  scourged  in  the  synagogues  of  the  Jews — when  persecuted  from 
city  to  city,  or  suifering  from  cold  and  hunger  in  the  dungeons  of  Nero, 
— with  what  feelings  must  he  have  remembered  the  time,  when 
"  breathing  out  threatenings  and  slaughter  against  the  disciples  of  the 
Lord,"  he  *'  punished  them  oft  in  every  synagogue,"  and  "  being  ex- 
ceedingly mad  against  them,  persecuted  them  even  unto  strange  cities  ;" 
or,  when  he  was  stoned  at  Lystra,  and  cast  out  of  the  city  as  dead, 
how  must  he  have  reflected  on  the  prominent  part  he  bore  in  the  ston- 
ing of  .Stej)hcn  ! 

A  servant  of  Jesi/s  Christ. — Paul,  who  once  verily  thought  that  he 
ought  to  do  many  things  contrary  to  the  name  of  Jesus  of  Nazareth, 
now  subscribes  himself  his  servant — literally  slave.  This  is  an  ex- 
pression both  of  humility  and  of  dignity — of  humility,  to  signify  that 
he  was  not  his  own,  but  belonged  to  Jesus  Christ — of  dignity,  to 
show  that  he  was  accounted  worthy  to  be  his  minister,  as  Moses  and 
Joshua  are  called  the  ^rvanls  of  God.  In  the  first  sense,  it  is  an 
appellation  common  to  believers,  all  of  whom  are  the  slaves,  or  exclu- 
sive property  of  Jesus  Christ,  who  has  purchased  them  for  himself  by 
the  right  of  redemption,  and  retains  them  by  the  power  of  his  word  and 
Holy  Spirit.  In  the  second  view,  it  denotes  that  Jesus  Christ  had 
honored  Paul  by  employing  him  in  his  church,  and  making  \ise  of  his 
services  in  extending  the  interests  of  his  kingdom.  He  assumes  this 
title  to  distinguish  himself  from  the  ministers  or  servants  of  men,  and  in 
order  to  command  respect  for  his  instructions,  since  he  writes  in  the 
name  and  by  the  authority  of  Jesus  Christ. 

Called  to  be  an  Apostle,  or  a  called  Apostle. — Paul  adds  this  second 
title  to  explain  more  particularly  the  first,  and  to  show  the  rank  to 
which  he  had  been  raised,  and  the  employment  with  which  he  was 
entrusted.  He  was  called  to  it  by  Jesus  Christ  himself;  for  no  man 
could  bestow  the  office  of  an  Apostle,  or  receive  it  from  the  hand  of 
man,  like  the  other  offices  in  the  church.  Called  too,  not  merely  ex- 
ternally as  Judas,  but  internally  and  efficaciously  ;  and  called  with  a 
vocation  which  conferred  on  him  all  the  qualities  necessary  to  discharge 
the  duties  of  the  office  he  was  appointed  to  ;  for  the  Divine  calling  is  in 
this  respect  dilTerent  from  that  which  is  merely  human,  inasmuch  as 
the  latter  supposes  those  qualities  to  exist  in  the  person  called,  while 
the  former  actually  confers  them.  The  state  of  Paul  before  his  call- 
ing, and  that  in  which  his  calling  placed  him,  were  directly  opposite  to 
each  other. 

The  office  to  which  Paul  was  called,  was  that  of  an  Apostle,  which 
signifies  one  that  is  sent  by  another.  The  word  in  the  original  is 
sometimes  translated  messenger,  but  is  specially  appropriated  in 
Scripture  to  those  who  were  sent  forth  by  Jesus  Christ  to  preach  his 


ROMANS    I,,    1.  13 

Gospel  to  the  ends  of  the  earth  ;  and  this  appellation  was  given  to  the 
twelve  by  himself,  Luke  vi.,  13,  and  has,  as  to  them,  a  more  specific 
signification  than  that  of  being  sent,  or  being  messengers.  This  office 
was  the  highest  in  the  church,  distinct  from  all  others,  in  which,  both 
froin  its  nature  and  authority,  the  manner  of  its  appointment,  and  the 
qualifications  necessary  for  its  discharge,  those  on  whom  it  was  con- 
ferred could  have  no  successors.  The  whole  system  of  the  man  of 
sin  is  built  on  the  false  assumption,  that  he  occupies  the  place  of  one 
of  the  Apostles.  On  this  ground  he  usurps  a  claim  to  infallibility,  as 
well  as  the  power  of  working  miracles,  and  in  so  far  he  is  more  con- 
sistent than  others  who,  classing  themselves  with  those  first  ministers 
of  the  word,  advance  no  such  pretensions. 

As  the  Apostles  were  appointed  to  be  the  witnesses  of  the  Lord,  it 
was  indispensably  necessary  that  they  should  have  seen  him  after  his 
resurrection.  The  keys  of  the  kingdom  of  heaven  were  committed  to 
them  exclusively.  They  were  to  promulgate  its  laws,  which  bind  in 
heaven  and  on  earth,  proclaiming  that  word  by  which  all  men  shall  be 
judged  at  the  last  day.  When  Jesus  Christ  said  to  them,  "  as  my 
Father  hath  sent  me,  even  so  send  I  you,"  he  pledged  himself  for  the 
truth  of  their  doctrine  ;  just  as  when  the  voice  from  the  excellent  glory 
proclaimed — "  This  is  my  beloved  Son,  hear  him,"  the  Father  set  his 
seal  to  whatever  his  Son  taught.  In  preaching  the  Divine  word, 
though  not  in  their  personal  conduct,  the  Apostles  were  fully  inspired, 
and  the  Holy  Scriptures,  as  indited  or  sanctioned  by  them,  are  not  the 
words  of  man,  but  the  words  of  the  Holy  Ghost.  The  most  awful 
anathema  is  accordingly  annexed  to  the  prohibition  either  to  add  to  or 
take  from  the  sacred  record.  Thus  the  Lord,  who  had  appointed  the 
Apostles  not  to  a  ministry  limited  or  attached  to  a  particular  flock,  but 
to  one  which  extended  generally  through  all  places,  to  preach  the 
gospel  in  all  the  world,  and  to  regulate  the  churches,  endowed  them 
with  an  infallible  Spirit  which  led  them  into  all  truth.  They  were 
also  invested  with  the  gift  of  working  miracles  on  every  necessary 
occasion,  and  of  exclusively  communicating  that  gift  to  others  by  the 
laying  on  of  their  hands.  From  all  this  it  followed,  that  they  were 
perfectly  qualified  to  preach  the  everlasting  gospel,  and  possessed  full 
authority  in  the  churches  to  deliver  to  them  those  immutable  and  per- 
manent laws  to  which  thenceforth  to  the  end  of  lime  they  were  to  be 
subject.  The  names  of  the  twelve  Apostles  of  the  Lamb  are  accord- 
ingly inscribed  in  the  twelve  foundations  of  the  wall  of  the  New  Jeru- 
salem ;  and  all  liis  people  are  built  upon  the  foundation  of  the  Apostles 
and  Prophets,  Jesus  Christ  himself  being  the  chief  corner-stone. 

Every  qualification  of  an  Apostle  centred  in  Paul,  as  he  shows  in 
various  places.  He  had  seen  the  Lord  after  his  resurrection,  1  Cor. 
ix.,  1.  He  had  received  his  commission  directly  from  Jesus  Christ 
and  God  the  Father,  Gal.  i.,  1.  He  possessed  the  signs  of  an  Apostle, 
2  Cor.  xii.,  12.  He  had  received  tlie  knowledge  of  the  gospel,  not 
through  any  man  or  by  any  external  means,  but  by  the  revelation  of 
Jesus  Christ,  Gal.  i.,  11,  12  ;  and  although  he  was  as  one  born  out 
of  due  time,  yet  by  the  grace  vouchsafed  to  him,   he  labored   more 


14  ROMANS    I.,     1. 

abiindnntly  than  all  the  rest.  When  he  here  designates  himself  a 
called  Apostle,  lie  seems  to  refer  to  tiie  insinuations  of  his  enemies, 
who,  from  iiis  not  havinif  been  appointed  dnrin<^  the  ministry  of  our 
Lord,  eonsidered  him  as  inferior  to  the  other  Apostles.  The  objcrl  of 
nearly  the  whole  of  the  2d  Kpistle  to  the  Corinthians,  is  to  esialjlish 
his  Apostolic  authority  ;  in  the  third  chapter  especially,  he  exhibits  the 
superiority  of  the  ministration  committed  to  the  Apostles,  over  that 
entrusted  to  Moses.  Thus  the  designation  of  servant,  the  first  of  the 
titles  here  assumed,  denotes  his  general  character — the  second,  of 
Apostle,  his  particular  ollice  ;  and  tlie  term  Apostle  being  placed  at  the 
begiiming  of  this  Mpistle,  impresses  the  stamj)  of  Divine  authority  on 
all  that  it  contains. 

Separated  vnto  the  Gospel  of  God. — This  may  regard  eiliier  God's 
eternal  purpose  concerning  Paid,  or  his  preordination  of  him  to  be  a 
preacher  of  the  gospel  to  which  he  was  separated  from  his  mother's 
womb,  as  it  was  said  to  Jeremiah,  i.,  5,  "  Before  I  formed  thee  in  the 
belly  I  knew  thee  ;  and  before  thou  camest  forth  out  of  the  womb  I 
sanctified  thee,  and  I  ordained  thee  a  prophet  unto  the  nations  ;"  or 
rather  it  refers  to  the  lime  when  (Jod  revealed  his  Son  in  him,  that  he 
might  preach  him  among  the  heathen,  Gal.  i.,  16.  The  term  separated 
here  used,  appears  to  allude  to  his  having  been  a  Pharisee  before  his 
conversion,  which  signifies  one  separated  or  set  apart.  Now,  however, 
he  was  separated  in  a  far  different  manner ;  for  then  it  was  by  human 
pride,  now  it  w'as  by  Divine  grace.  Formerly  he  was  set  apart  to 
uphold  the  inventions  and  traditions  of  men,  but  now  to  preach  the 
gospel  of  (Jod. 

The  gospel  of  God,  to  which  Paul  was  separated,  signifies  the  glad 
tidings  of  salvation  which  God  has  proclaimed.  It  is  the  super- 
natural revelation  w"hich  he  has  given,  distinguished  from  the  revelation 
of  the  works  of  nature.  It  denotes  that  revelation  of  mercy  and 
salvation  which  excels  in  glorj',  as  distinguished  from  the  law,  which 
was  the  revelation  of  condemnation.  It  is  the  gospel  of  God,  inasmuch 
as  God  is  its  author,  its  interpreter,  its  subject ;  its  author,  as  he  has  pur- 
posed it  in  his  eternal  decrees  ;  its  interpreter,  as  he  himself  hath  declared 
it  to  men  ;  its  subject,  because  in  the  gospel  his  sovereign  perfections 
and  purposes  towards  men  are  manifested.  P'or  the  same  reasons  it 
is  also  called  the  gospel  of  the  grace  of  (lod,  the  gospel  of  peace,  the 
gospel  of  the  kingdom,  the  gospel  of  salvation,  the  everlasting  gospel, 
the  glorious  gospel  of  the  blessed  God.  Tiiis  gospel  is  the  glad  tidings 
from  (Jod  of  the  accomplishment  of  the  promise  of  salvation  that  had 
been  made  to  Adam.  That  promise  had  been  typically  represented  by 
the  institution  of  sacrifice,  and  transmitted  by  oral  tradition,  it  had 
been  solemnly  proclaimed  by  Enoch  and  by  Noah  before  the  flood  ;  it 
had  l)ecn  more  particularly  announced  to  Abraham,  to  Isaac,  and  to 
Jacob ;  by  Moses,  it  was  exhibited  in  those  typical  representations 
contained  in  the  law,  which  had  a  shadow  of  good  things  to  come.  Its 
fulfilment  was  the  spirit  and  ol)ject  of  the  whole  prophetic  testimony, 
in  the  predictions  concerning  a  new  covenant,  and  in  all  that  was  fore- 
told respecting  the  advent  of  the  Messiah. 


ROMANS    I.,    3.  16 

V.  2. — Which  he  had  promised  afore  by  his  prophets  in  the  holy  scriptures. 

By  declaring  that  the  gospel  had  been  before  promised,  Paul  tacitly 
repels  the  accusation  that  it  was  a  novel  doctrine.  At  the  same  time 
he  states  its  divine  origin  as  a  reason  vs^hy  nothing  new  is  to  be 
admitted  in  religion.  He  further  shows  in  what  respect  the  Old  and 
New  Testaments  differ — not  as  containing  two  religions  essentially 
dissimilar,  but  as  exhibiting  the  same  grand  truth  predicted,  prefigured, 
and  fulfilled.  The  Old  Testament  is  the  promise  of  the  New,  and  the 
New  the  accomplishment  of  the  Old.  The  gospel  had  been  promised 
by  all  the  prophecies  which  foretold  a  New  Covenant, — by  those  which 
predicted  the  coming  of  the  Messiah, — by  all  the  observances,  under 
the  law,  that  contained  in  themselves  the  promise  of  the  things  they 
prefigured — by  the  whole  of  the  legal  economy,  that  preceded  the 
gospel,  in  which  was  displayed .  the  strictness  of  Divine  justice,  which 
in  itself  would  have  been  a  ministration  only  of  condemnation,  had  it 
not  been  accompanied  by  all  the  revelations  of  grace  and  mercy,  which 
were  in  substance  and  embryo  the  gospel  itself,  and  consequently  fore- 
told and  prepared  the  way  for  a  more  perfect  development. 

By  his  Prophets. — Paul  here,  also,  repels  another  accusation  of  the 
Jews,  namely,  that  the  Apostles  were  opposed  to  Moses  and  the 
Prophets  ;  and  intimates  their  complete  agreement.  He  thus  endeavors 
to  secure  attention  and  submission  to  his  doctrine,  by  removing  the  pre- 
judices entertained  against  it,  and  by  showing  that  none  could  reject  it 
without  rejecting  the  Prophets.  In  addition  to  this,  he  establishes  the 
authority  of  the  Prophets  by  intimating,  that  it  was  God  himself  who 
spoke  by  them,  and  consequently  that  their  words  must  be  received 
as  a  revelation  from  heaven. 

In  the  Holy  Scriptures. — Here  he  establishes  the  inspiration  of  the 
Scriptures,  by  pronouncing  them  holy  :  and  asserting  that  it  was  God 
himself  who  spoke  in  them  ;  and  shows  whence  we  are  now  to  take  the 
true  word  of  God  and  of  his  Prophets,  not  from  oral  tradition,  which 
must  be  uncertain  and  fluctuating,  but  from  the  written  word,  which  is 
certain  and  permanent.  He  teaches,  that  we  ought  always  to  resort  to 
the  Scriptures  ;  for  that,  in  religion  whatever  they  do  not  contain  is 
really  novel,  although  it  may  have  passed  current  for  ages  ;  while  all 
that  is  found  there  is  really  ancient,  although  it  may  have  been  lost 
sight  of  for  a  long  period. 

v.  3. — Concerning  his  Son  Jesus  Christ  our  Lord  which  was  made  of  the  seed  of 
David  according  to  the  flesh.* 

The  gospel  of  God  concerns  his  Son.  The  whole  of  it  is  comprised 
in  the  knowledge  of  Jesus  Christ  ;  so  that  whoever  departs  one  step 
from  him  departs  from  the  gospel.  For  as  Jesus  Christ  is  the  Divine 
image  of  the  Father,  he  is  set  before  us  as  the  real  object  of  our  faith. 
It  is  of  him  that  the  gospel  of  God,  promised  by  the  Prophets,  treats  ; 

*In  the  original  the  words  "  Jesus  Christ  our  Lord,"  stand  at  the  conclusion  of  verse 
4th,  and  the  words  between  them  and  "  concerning  his  son,"  may  be  read  as  a  paren- 
thesis ;  but  the  sense  remains  the  same. 


16  ROMANS    I.,    3. 

SO  that  he  is  not  simply  a  legislator  or  interpreter  of  die  Divine  will 
like  Moses,  iiiid  the  Prophets,  and  the  Apostles.  Had  the  law  and 
the  gospel  been  given  by  others  than  Moses  and  the  Apostles,  the 
essential  characteristics  of  these  two  economies  would  have  remained 
the  same.  But  it  is  altogether  different  respecting  Jesus  Christ,  who  is 
exclusively  the  Aijiha  and  Omega  of  the  gospel,  its  proper  object,  its 
beginning  and  its  end.  For  it  is  he  who  founded  it  in  his  blood, 
and  who  has  connuunicated  to  it  all  its  virtue.  On  this  account  he 
himself  says,  "  I  am  the  way,  and  the  truth,  and  the  life  ;  no  man 
comelh  unto  the  Father  but  by  me."  He  is  the  .Son  of  God,  his 
own  Son,  the  only  begotten  of  the  Father ;  which  proves,  that  he  is 
truly  and  exclusively  his  Son,  of  the  same  nature,  and  equal  witli  the 
Father,  and  not  figuratively,  or  in  a  secondary  sense,  as  angels  or  men, 
as  Israel  or  believers. 

Jesus  Christ. — He  was  called  Jesus,  the  Greek  name  of  the  Hebrew 
Joshua,  signifying  Jehovah  that  savcth  ;  and  so  called  by  the  angel 
before  he  was  born.  "  Thou  shall  call  his  name  Jesus  ;  for  he  shall 
save  his  people  from  their  sins."  Malt,  i.,  21.  The  title  Christ — that 
is  Messiah,  or  "  Anointed,"* — being  so  often  added  in  designation  of 
his  otlice,  at  length  came  into  use  as  a  part  of  his  name.  Our  Lord. — 
This  follows  from  his  being  the  Son  of  God.  The  word  translated 
Lord,  comprehends  the  different  names  or  titles  which  the  Hebrews 
gave  to  God,  but  most  usually  corresponds  with  that  of  Jehovah. 
Where  it  is  used  as  the  name  of  God,  it  designates  essentially  the 
three  persons  of  the  Godhead  ;  but  it  is  also  applied  to  any  one  of  the 
Divine  persons.  In  the  Acts  of  the  Apostles,  and  Epistles,  it  generally 
refers  to  Christ ;  and  in  these  divine  writings  this  appellation  is  applied 
to  him  in  innumerable  instances.  He  is  called  "  the  Lord  of  glory  ;" 
"  the  Lord  both  of  the  dead  and  living ;"  "  the  Lord  of  all."  The 
name  Jesus  refers  to  his  saving  his  people  ;  the  designation  Christ,  to 
his  being  anointed  for  tiiat  purpose  ;  and  that  of  Lord,  to  his  sovereign 
authority. 

On  whatever  subject  Paul  treats,  he  constantly  introduces  the  mys- 
tery of  Christ.  In  writing  to  the  Corinthians,  he  says,  "  I  determined 
not  to  know  anything  among  you,  save  Jesus  Christ,  and  him  crucified." 
This  is  a  declaration,  that  tiie  doctrine  concerning  Christ  is  the  whole 
of  religion,  in  which  all  besides  is  comprehended.  In  delivering  his 
instructions  to  the  saints  at  Corinth,  respecting  the  incestuous  person, 
he  points  out  to  them  Jesus  Christ  as  the  Lamb  that  was  sacrificed. 
Jf  his  subject  respects  the  promises  he  has  made,  or  the  engagements 

•  Oil  was  the  instituted  emblem  of  the  grace  of  the  Holy  Spirit  which  was  given  to 
the  Lord  Jesus  Christ  without  measure  ;  and  anointing  oil  was  the  outward  visible  sign 
ol  the  Spirit's  inward  and  spiritual  graces.  We  meet  with  the  institution,  Kxodus 
XXX.,  22,  to  the  end.  The  holy  ointment  was  to  be  used  in  consecrating  the  tabernacle, 
and  all  its  vessels,  and  in  setting  apart  certain  persons  for  some  great  offices.  It  was 
unlawful  to  use  it  upon  any  other  occasion — whosoever  did  so  was  to  be  cut  otffrom  the 
people.  This  consecrating  unction  was  used  on  the  tabernacle,  whicii  was  a  type  of 
the  hody  of  Christ,  and  on  all  the  vessels  of  the  tabernacle,  to  show  that  Christ,  and 
everything  respecting  him,  was  under  tlie  sanctifying  influence  of  the  H0I3'  Spirit ;  and 
it  was  used  to  set  apart  the  prophets,  the  priests  and  kings,  because  he  was  to  sustain 
these  offices. 


TIOMANS    I.,    3.  17 

he  has  entered  into,  he  draws  our  attention  to  the  promises  of  God, 
which  are  all  yea  and  amen  in  Christ  Jesus.  When  he  treats  of  the 
precepts  to  be  obeyed,  he  regards  them  as  connected  with  the  know- 
ledge of  Christ ;  all  duties  are  considered  in  relation  to  him,  as  the  only 
Saviour  from  whom  we  can  derive  power  to  fulfil  them,  the  only  altar 
on  which  they  can  be  accepted,  that  model  according  to  which  they  are 
to  be  performed,  and  the  motive  by  which  those  who  perform  them  are 
to  be  actuated.  He  is  the  head  that  gives  life  to  the  members,  the  root 
which  renders  the  branches  fruitful.  Believers  are  the  workmanship 
of  God,  created  in  Christ  Jesus  unto  good  works.  Jesus  Christ  is  the 
end  and  object  of  their  obedience,  in  order  that  the  name  of  the  Father 
may  be  glorified  in  the  Son,  and  that  the  name  of  the  Son  may 
be  glorified  in  them.  Accordingly,  the  Scriptures  speak  of  the 
commencement  and  the  continuation  of  the  life  of  believers  as  being 
derived  from  Christ ;  of  their  being  planted  together  with  him  ;  buried 
and  risen  with  him ;  walking  in  him  ;  living  and  dying  with  him. 
The  principal  motives  to  holiness,  in  general,  or  to  any  particular  duty, 
are  drawn  from  some  special  view  of  the  work  of  redemption,  fitted  to 
excite  to  the  fulfilment  of  such  obligations.  The  love  of  God  in  Christ 
is  set  before  us  in  a  multitude  of  passages,  as  the  most  powerful  motive 
we  can  have  to  love  him  with  all  our  heart,  with  all  our  soul,  and  with 
all  our  mind.  When  we  are  exhorted  to  look  not  to  our  own  things 
only,  but  also  to  those  of  others,  it  is  because  we  ought  to  have  the 
same  mind  in  us  that  was  in  Christ  Jesus,  who  being  in  the  form  of 
God,  humbled  himself  to  do  such  wonderful  things  for  us.  The  duty 
of  almsgiving  is  enforced  by  the  consideration,  that  he  who  was  rich, 
for  our  sakes  became  poor,  that  we  through  his  poverty  might  be  rich. 
Forbearance  to  weak  brethren  has  for  its  motive  the  death  of  Christ  for 
them.  If  we  are  exhorted  to  forgive  the  offences  of  others,  it  is 
because  God,  for  Christ's  sake,  hath  forgiven  us.  The  reciprocal 
duties  of  husband  and  wife  are  enforced  by  the  consideration  of  the 
love  of  Christ,  and  the  relation  in  which  he  stands  to  his  church.  The 
motive  to  chastity  is,  that  we  are  members  of  Christ's  body,  and  tem- 
ples of  the  Holy  Ghost.  In  one  word,  the  various  exhortations  to  the 
particular  duties  of  a  holy  life,  and  the  motives  which  correspond  to 
each  of  them,  are  all  taken  from  different  views  of  one  grand  and 
important  object,  the  mystery  of  redemption.  He,  "  his  own  self  bare 
our  sins  in  his  own  body  on  the  tree,  that  we,  being  dead  to  sins,  should 
live  unto  righteousness."  "  Ye  are  bought  with  a  price  ;  therefore 
glorify  God  in  your  body,  and  in  your  spirit,  which  are  God's." 
Having  referred  to  Jesus  Christ  under  the  title  of  the  Son  of  God,  the 
Apostle  immediately  subjoins  a  declaration  concerning  his  person  as 
God  and  man. 

Which  was  made  of  the  seed  of  David. — The  wisdom  of  God  was 
displayed  in  the  whole  of  the  dispensation  that  related  to  the  Messiah, 
who,  in  his  human  nature,  was,  conformably  to  many  express  predictions, 
to  descend  from  David  King   of  Israel.*     He  was  born  of  a  virgin  of 

•  In  regard  of  his  Divine  subsistence,  Jesus  Christ  was  begotten,  not  made  ;  in  regard 

2 


18  ROMANS    I.,    3. 

the  family  of  Diivid,  ami  tlic  first  promise,  containing  his  earliest 
name — the  seed  of  the  woman — indicated  that  he  was  in  this  super- 
natural manner  to  come  into  the  world  ;  as  also  that  he  was  to  be 
equally  related  to  Jews  and  to  Gentiles.  To  Abraham  it  was  afterwards 
promised,  that  the  Messiah  should  spring  from  him.  "  In  thy  seed 
shall  all  the  nations  of  the  earth  be  blessed."  But  as  this  promise  was 
still  very  general,  it  was  next  limited  to  the  tribe  of  Judah.  "  The 
sceptre  shall  not  depart  from  Judah,  nor  a  law-giver  from  between  his 
feet,  until  Shiloh  come."  And  to  David  the  Lord  had  sworn,  "  of  the 
fruit  of  thy  body  will  I  set  upon  thy  throne."  Thus,  as  the  period  of 
his  birlh  approached,  the  promises  concerning  him  were  more  particular 
and  more  restricted.  The  wisdom  of  God  was  pleased  in  this  manner 
to  designate  the  family  in  which  the  Messiah,  as  to  his  human  nature, 
was  to  be  born,  that  it  might  be  one  of  the  characteristics  which 
should  distinguish,  and  make  him  known  ;  as  well  as  to  confound  the 
unbelief  of  those  who  should  reject  him,  and  deny  his  advent.  For  if 
he  has  not  yet  come,  it  was  to  no  purpose  that  the  prophets  foretold 
that  he  should  descend  from  a  certain  family,  since  all  the  genealogies 
of  the  Jews  are  now  lost.  It  must,  therefore,  be  admitted,  either  that 
these  predictions,  thus  restricted,  were  given  in  vain,  or  that  the 
Messiah  must  have  appeared  while  the  distinction  of  Jewish  families 
still  subsisted,  and  the  royal-house  of  David  should  still  be  recognized. 
This  declaration  of  the  Apostle  was  calculated  to  have  great  weight 
with  all,  both  Jews  and  Gentiles,  who  reverenced  the  Old  Testament 
Scriptures,  in  convincing  them  that  Jesus  Christ  was  indeed  the  Mes- 
siah, the  hope  of  Israel. 

God  has  also  seen  it  good  to  exhibit  in  the  birth  of  Jesus  Christ  that 
union  of  majesty  and  dignity  on  the  one  hand,  and  weakness  and 
abasement  on  the  other,  which  reigns  through  the  whole  of  his  economy 
on  earth.  For  what  family  had  there  been  in  the  world  more  glorious 
than  that  of  David,  tiie  great  King  of  Israel,  most  honored  and  beloved 
of  God,  both  as  a  prophet  and  a  king?  And  what  family  was  more 
reduced  or  obscure  when  Jesus  Christ  was  born  ?  This  is  the  reason 
why  he  is  represented  by  the  prophet  Isaiah  as  the  rod  out  of  tlic  stem 
of  Jesse,  and  a  branch  growing  out  of  his  roots,  which  marks  a  family 
reduced,  as  if  nothing  more  remained  but  the  roots,  which  scarcely  ap- 
peared above  groimd  :  and  by  the  same  prophet,  it  is  also  said,  "  He 
shall  grow  up  before  him  as  a  tender  plant,  and  as  a  root  out  of  a  dry 
ground." 

According  to  thefiesh. — The  prophets  had  abundantly  testified  that 
the  Messiah  was  to  be  truly  man,  as  well  as  truly  God,  which  was 
necessary,  in  order  to  accomplish  the  purpose  of  his  advent.  "  Foras- 
much then  as  the  children  are  partakers  of  flesh  and  blood,  he  also 
himself  likewise  took  part  of  the  same  ;  that  through  death  he  might 
destroy  him  that  had  the  power  of  death."  The  Apostle  John  declares 
that  Jesus  Christ  is  come  in  the  flesh.  Tiiis  expression  could  not  be 
employed   respecting  any  mere  man,  as  no   one  who  was  only  a  man, 

of  his  manhood  he  was  not  begotten,  but  made  of  the  seed  of  David,  John  i.,  14; 
Gal.  iv.,  4. 


ROMANS    I.,    4.  19 

could  come  except  in  the  flesh.  Since,  then,  Jesus  Christ  might  have 
come  in  some  other  manner,  these  words  affirm  his  humanity,  while  at 
the  same  time  they  prove  his  pre-existence. 

V.  4. — And  declared  to  be  the  Son  of  God  with  power,  according  to  the  Spirit  of 
holiness,  by  the  resurrection  from  the  dead. 

Declared  to  he  the  Son  of  God. — The  word  here  translated,  *'  de- 
clared," imports,  according  to  the  sense  of  the  original  as  well  as  the 
connexion,  defined  or  proved.  The  term  properly  signifies,  to  point  out 
or  to  limit,  as  when  bounds  are  set  to  a  field  to  regulate  its  measure- 
ment. .Tesus  Christ  was  made  or  became  the  Son  of  David,  but  he 
did  not  become,  but  was  declared,  defined,  or  demonstrated  to  be  the 
Son  of  God.  That  Jesus  Christ  is  not  called  in  this  place  the  Son  of 
God  with  reference  to  his  incarnation  or  resurrection  merely,  is  evident 
from  the  fact,  that  his  nature,  as  the  Son  of  God,  is  here  distinguished 
from  his  descent  from  David.  This  expression,  the  Son  of  God,  de- 
finitely imports  Deity,  as  applied  to  Jesus  Christ.  It  as  properly 
denotes  participation  of  the  Divine  nature,  as  the  contrasted  expression, 
Son  of  Man,  denotes  participation  of  the  human  nature.  As  Jesus 
Christ  is  called  the  Son  of  Man  in  the  proper  sense,  to  assert  his 
humanity,  so,  when  in  contrast  with  this  he  is  called  the  Son  of  God, 
the  phrase  must  be  understood  in  its  proper  sense,  as  asserting  his 
Deity.  The  words,  indeed,  are  capable  of  a  figurative  application,  of 
which  there  are  many  examples  in  Scripture.  But  one  part  of  the 
contrast  is  not  to  be  taken  as  literal,  and  the  other  as  figurative  ;  and  if 
the  fact  of  a  phrase  being  capable  of  figurative  acceptation,  incapaci- 
tates it  from  expressing  its  proper  meaning,  or  renders  its  meaning 
inexplicably  uncertain,  no  word  or  phrase  could  ever  be  definite.  A 
word  or  phrase  is  never  to  be  taken  in  a  figurative  sense,  where  its 
proper  sense  is  suitable  ;  for  language  would  be  unintelligible,  if  it 
might  be  arbitrarily  explained  away  as  figurative.  This  appellation, 
Son  of  God,  was  indeed  frequently  ascribed  to  pious  men ;  but  if  this 
circumstance  disqualified  the  phrase  from  bearing  a  literal  and  definite 
meaning,  there  is  not  a  word  or  phrase  in  language  that  is  capable  of  a 
definite  meaning  in  its  proper  signification. 

The  Apostle  John  says,  "  But  these  are  written,  that  ye  might 
believe  that  Jesus  is  the  Christ,  the  Son  of  God,"  by  which  he  means 
to  say  who  Christ  is.  Paul,  after  his  conversion,  "  preached  Christ  in 
the  synagogues."  And  what  did  he  preach  concerning  him  ?  "  That 
he  was  the  Son  of  God."  The  great  burden  of  Paul's  doctrine,  was  to 
prove  that  Jesus  is  the  Son  of  God ;  that  term,  then,  must  definitely 
import  his  Divine  nature.  It  is  not  only  used  definitely,  but  as  express- 
ing the  most  important  article  in  the  Christian  faith  ;  it  is  used  as  an 
epitome  of  the  whole  creed.  When  the  Eunuch  desired  to  be  baptized, 
"  Philip  said,  if  thou  believest  with  all  thine  heart,  thou  mayest.  And 
he  answered  and  said,  I  believe  that  Jesus  Christ  is  the  Son  of  God." 
The  belief,  then,  of  the  import  of  this  term,  is  the  substance  of  Chris- 
tianity. Faith  in  Jesus  Christ,  as  the  Son  of  God,  overcometh 
the  world.     "  Who  is  lie  that   overcometh  the  world,   but  he  that 


20  ROMANS    I.,    4. 

believetli  that  Jesds  is  the  Son  of  God  ? "  In  the  confession  of  Peter, 
Matt,  xvi.,  16,  this  phrase  is  employed  as  an  epiloinc  of  the  Christian 
faith.  To  llic  (|ueslioii,  "  Whom  say  ye  that  I  am  ?"  Peter  rephes, 
*'  Thou  art  the  ('hrisl,  iht;  Son  of  tlie  iivin<r  (iod."  We  liave  here  the 
very  essence  of  Christianity.  It  is  asked,  Wlio  is  Christ  ?  The 
reply,  then,  must  answer  tiiis  question  ;  it  must  inform  us  who  Christ 
is,  both  as  to  his  person,  his  office,  and  nature.  Thou  art  the  Christ, 
is  the  answer  to  the  question,  so  far  as  it  respects  his  person  and 
office; — thou  art  the  Son  of  the  living  God,  is  his  answer  as  to  his  nature. 

The  paral)le  in  wiiich  the  king  makes  a  marriage  for  his  son,  speaks 
the  same  doctrine,  Malt,  xxii.,  2.  Christ  is  there  represented  to  be  the 
Son  of  God,  in  the  same  sense  in  which  a  royal  heir  is  the  son  of  the 
king  his  father.  If,  then,  the  king's  son  partake  of  the  nature  of  his 
father,  so  must  Jesus  Christ,  the  Son  of  God,  partake  of  the  nature  of 
his  Father  ;  if  the  king's  son  be  a  son  in  the  perfect  sense  of  the 
term,  and  not  a  son  figuratively,  in  like  manner  the  son  of  God  is 
God's  son  in  tiie  proper  sense. 

Tiie  question  jjut  to  the  Pharisees  by  Jesus,  Matt,  xxii.,  42,  proves 
that  the  phrase,  Son  of  God,  means  sonship  by  nature.  "  What  think 
ye  of  Christ  ?  Whose  Son  is  lie  ?  "  This  question  evidently  refers  to 
proper,  not  figurative  sonship.  When  we  ask  whose  son  such  a  person 
is,  it  is  palpably  evident  that  we  mean  real,  not  figurative  sonship. 
Though  the  question  might  have  reference  to  our  Lord's  human  nature, 
and  the  inquiry  relate  to  his  father  after  the  flesh,  as  the  Pharisees 
imdcrstood,  still  it  clearly  denotes  the  natural  relation  ;  but  that  Christ 
did  not  intend  it  exclusively  of  his  father  as  to  the  flesh,  is  evident 
from  his  next  question  ;  "  If  David,  then,  call  him  Lord,  iiow  is  he  his 
Son?"  Jesus  Christ  could  not  mean  to  deny  that  he  w'as  the  Son  of 
David ;  but  he  intimates,  that  though  he  was  the  Son  of  David  as  to 
the  flesh,  he  must  be  the  Son  of  God  in  the  same  sense  in  which  he 
was  David's  Son.  He  asks,  who  is  the  father  of  the  Messiah  ?  and 
from  something  affirmed  of  him,  intimates  that  there  is  a  sense  in 
which  he  is  not  David's  Son.  Tlic  answer  he  received  was  true,  but 
not  full ;  the  supply  of  the  deficiency  is  "  the  Son  of  God."  The 
question,  then,  and  the  proper  answer,  import  that  Jesus  was  the  Son 
of  C/od  in  tiie  literal  sense  of  the  words.  Besides,  David  could  not 
call  Inm  Lord  as  to  his  human  nature  ;  nor  was  he  David's  Lord  in 
any  sense  but  that  in  which  he  was  God. 

The  condemnation,  also,  of  unbelievers,  rests  on  the  foundation  of 
the  Saviour's  dignity  as  the  Son  of  God.  "  He  that  bclievcth  not  is 
condemned  already  ;  because  he  hath  not  believed  in  the  name  of  the 
only  begotten  Son  of  God."  They  are  condenmcd  not  merely  for  re- 
jecting this  message,  but  for  not  believing  in  the  name  of  the  only 
begotten  Son  of  God.  Faith,  then,  respects  not  his  doctrine  only,  but  him- 
self, especially  as  cxiiibited  in  his  doctrine.  Such  sonship  implies  Deity. 

In  this  epistle,  ch.  viii.,  Paul  argues,  that  God  will  deny  nothing  to 
those  for  whom  he  has  given  his  Son.  But  this  argument  would  be 
ill-founded,  if  Jesus  be  only  figuratively  his  Son.  "  He  that  spared 
not  his  own  Son,  but  delivered  him  up  for  us  all,  how  shall  he  not  with 


ROMANS    1.,    4.  21 

him  also  freely  give  us  all  things  ?"  This  supposes  that  the  gift  of 
Christ  is  greater  than  the  gift  of  all  other  things  besides,  and  that  in 
sucii  a  disproportion  as  to  bear  no  comparison.  If  so,  can  he  be  any- 
thing else  than  truly  Divine  ?  Had  he  been  the  higliest  of  created 
beings  it  would  not  follow  as  a  self-evident  consequence,  that  such  a 
gift  of  him  implied  the  gift  of  all  things  else. 

The  epithets  attached  to  this  phrase,  Son  of  God,  show  it  to  import 
proper  sonship.  Jesus  is  called  God's  own  Son — the  beloved — the 
well-beloved  Son — the  begotten — the  only  begotten  Son  of  God.  This 
sonship,  then,  is  a  sonship,  not  only  in  a  more  eminent  degree,  but  in  a 
sense  in  which  it  is  not  true  of  any  other  in  the  lowest  degree.  God 
has  other  sons,  but  he  has  no  other  son  in  the  sense  in  which  Jesus  is 
his  Son.  He  has  no  other  Son  who  enjoys  the  community  of  his 
nature.  Therefore  this  son  is  called  his  begotten,  or  his  only  begotten 
Son.  A  begotten  son  is  a  son  by  nature,  and  Jesus  must  be  design- 
edly so  designated,  to  distinguish  his  natural  sonship  from  that  which 
is  figurative.  The  phrase  is  rendered  still  more  definite  by  the  addi- 
tion of  the  word  only.  Jesus  is  the  only  begotten  Son,  because  he  is 
the  only  Son  of  God  in  the  proper  sense  of  the  term.  Other  sons  are 
figuratively  sons,  but  he  is  the  begotten  Son,  and  the  only  begotten 
Son. 

The  phrase,  own  Son,  imports  the  truth  of  the  sonship  by  another 
term,  and  is  therefore  an  additional  source  of  evidence.  Own  Son,  is 
a  son  by  nature,  in  opposition  to  the  son  of  another — to  a  son  by  law, 
and  to  aW  figurative  sons.  Christ,  then,  is  God's  own  Son,  because  he 
is  his  Son  by  nature,  because  he  is  not  his  son  by  adoption  in  the  view 
of  the  law,  and  because  he  is  his  son  in  opposition  to  figurative  sonships. 

That  the  words,  /  and  my  Father  are  one,  John  x.,  30,  mean  unity 
of  nature,  and  not  unity  of  design,  is  clear  from  our  Lord's  account  of 
the  charge  of  the  Jews  ;  they  charged  him  with  blasphemy  for  calling 
himself  the  Son  of  God.  "  Say  ye  of  him  whom  the  Father  hath  sanc- 
tified, and  sent  into  the  world.  Thou  blasphemest,  because  I  said,  I  am 
the  Son  of  God  ?"  Now,  the  words  used  were  not,  /  am  the  Son  of 
God;  the  words,  I  and  my  Father  are  one,  must  therefore  be  the 
same  in  import,  as  I  am  the  Son  of  God ;  but  if  the  expression,  I  and 
my  Father  are  one,  is  the  same  in  import  as  I  am  the  Son  of  God,  the 
former  cannot  mean,  I  am  one  in  design  with  my  Father.  Jesus,  in 
the  36th  verse,  represents  the  Jews  as  charging  him  with  blasphemy, 
not  for  saying  that  he  was  God,  but  for  saying  that  he  was  the  Son  of 
God.  This  incontrovertibly  proves  that  the  Jews  understood  the 
phrase,  Son  of  God,  as  importing  Deity.  The  phrase  is  blasphemous 
when  applied  to  a  mere  creature  in  no  other  sense  than  as  importing 
Deity.*  " 

*  In  Dr.  Carson's  triumphant  "  Reply  to  Dr.  Drummond's  (Arian)  Essay  on  the  Doc- 
trine of  the  Trinity,"  published  in  Dublin,  containing  a  masterly  exposition  of  John  x., 
30-39,  the  above  subject  is  fully  discussed.  He  closes  a  long  di.<!sertation  on  the  import 
of  the  term,  "  the  Son  of  God,"  by  saying,  "  If  I  have  not  shown  that  it  definitely  ex- 
presses Deity,  as  applied  to  JesusChrist,  I  would  despair  of  proving  that  the  name  of 
Jesus  Christ  is  in  the  Bible." 


22  ROMANS,    I.    4. 

Tliat  the  Lord  Jesus  Christ,  in  his  eternal  equahty  with  the  Father, 
and  not  merely  as  God  manifested  in  the  flesh,  is  called  tlie  Son  of 
(jod,  flows  directly  from  the  fact,  that  wherever  the  first  person  of  the 
adorable  Trinity  is  personally  distinguished  in  Scripture,  it  is  under 
the  title,  the  co-rclativc  title  of  the  Father.  And  what  is  the  objection 
to  this  doctrine  of  our  liord's  eternal  Sonship  ?  It  is  simply,  that  it 
differs  from  all  our  ordinary  notions  of  the  filial  relation  to  represent  the 
Son  as  co-cternal  with  the  Father ;  or  that  begotten  must  necessarily 
mean  "  derived,"  and  that  to  grant  derivation  is  to  surrender  Deity. 
In  regard  to  the  last  form  of  tiie  ol)jection,  it  is  only  necessary  to  re- 
mark, that  the  doctrine  of  Scripture  is  not  to  be  iield  chargeable  with 
the  vain  and  unprofitable  speculations  about  derived  personality,  on 
which  some  of  its  upholders  have  adventured.  And  in  regard  to  the 
first,  it  is  not  difficult  to  see,  that  it  is  destitute  of  force,  except  on  the 
impious  assumption,  that  wc  are  not  bound  to  receive  any  declaration 
about  the  Divine  nature,  about  the  deepest  mysteries  which  are  veiled 
from  our  reason  and  revealed  only  to  our  faith,  unless  wc  can  fully 
comprehend  it.  To  demand  that  the  distinction  of  persons  in  the  undi- 
vided essence  of  the  Godiiead,  and  the  mode  of  their  eternal  substance, 
shall  be  made  plain  to  us  ;  or  to  repugn  against  the  doctrine  of  the 
eternal  filiation  of  the  Son  of  God,  because  it  overpasses  the  boundaries 
of  our  notions  of  Sonsiiip,  what  is  this  but  the  very  summit  of  unthink- 
ing arrogance  ?  What  is  it  but  to  say,  that  we  will  make  our  own  nar- 
row minds  the  measure  of  all  things — that  we  will  accept  nothing  from 
pure  respect  to  the  authority  of  God — that  we  will  give  the  faithful  one 
only  the  credit  which  we  allow  to  a  suspected  witness,  receiving  his 
evidence  where  it  harmonizes  with  our  own  apprehensions,  and  that 
while  to  our  feeble  minds  every  instinct  is  a  mystery,  lliere  must  be  no 
arcana  in  the  nature  of  Him  who  dwelleth  in  liie  light  that  is  inacces- 
sible ? 

With  power. — Some  explain  the  meaning  of  this  to  be,  that  by  his 
resurrection,  Jesus  Christ  was  powerfully  declared  to  be  the  Son  of 
God.  But  he  was  not  merely  powerfully  declared — which  would  inti- 
mate the  high  degree  of  the  evidence — but,  according  to  the  Apostle, 
he  was  absolutely  declared  to  be  the  Son  of  God.  Some  agam  sup- 
pose, that  he  was  declared  to  be  the  Son  of  God  by  the  power  of  the 
Father  who  raised  him  up.  If  this  had  been  intended,  it  would  not,  it 
appears,  have  simply  been  said  with  power,  but  by  the  power  and 
glory  of  the  Father,  as  in  Rom.  vi.,  4,  and  2  Cor.  xiii.,  4.  The  ex- 
pression, with  power,  is  to  be  construed  with  that  of  the  Son  of  God, 
which  immediately  precedes  it,  not  with  the  word  declared,  and  signi- 
fies invested  with  power.  All  power  was  inherent  in  him,  as  "  God 
blessed  for  ever,"  but  it  was  given  to  him  as  Mediator,  as  he  himself 
declares.  Matt,  xxviii.,  18,  John  xvii.,  2,  and  clearly  manifested  by  his 
resurrection.  He  then  appeared  possessed  of  eternal,  sovereign,  and 
universal  power,  and  that  in  opposition  to  the  semblance  of  weakness 
in  which  he  had  appeared  on  earth.  The  dignity  of  his  person  having 
remained  for  some  time  concealed  under  the  ved  of  weakness,  liis  re- 


ROMANS    I.,    4.  23 

surrection  gloriously  displayed  his  ineffable  power,  as  the  conqueror  of 
death,  and  by  his  power  also  evinced  his  dignity  as  the  Son  of  God. 

The  power  which  was  given  to  our  Lord  when  he  rose  from  the 
dead,  was  eminently  displayed  by  his  sending  out  the  Holy  Spirit  when 
he  returned  to  the  Father.  Before  his  resurrection,  if  only  the  veil  of 
infirmity  with  which  in  his  birth  he  had  been  covered,  was  contem- 
plated, he  appeared  merely  as  a  man.  But  after  his  resurrection,  if  we 
turn  our  eyes  to  his  sending  forth  the  Holy  Spirit,  we  behold  him  as 
the  Son  of  God  invested  with  all  power.  For  he  who  thus  sends  forth 
this  glorious  Spirit,  must  be  possessed  of  sovereign  and  infinite  power, 
and  consequently  must  be  the  Son  of  God.  The  Holy  Spirit,  too, 
whom  Jesus  Ciirist  communicates,  marks  his  divinity  by  other  charac- 
ters besides  that  of  power,  namely,  by  that  of  holiness,  by  that  of 
majesty,  by  that  of  eternity,  and  that  of  infinity,  proving  that  he  only 
who  bestows  the  Holy  Spirit,  can  be  the  eternal  God,  sovereignly  holy, 
and  sovereignly  glorious.  The  Apostle  has,  however,  chosen  the  cha- 
racteristic of  power  for  two  reasons — the  one  is  to  oppose  it  to  the  flesh, 
denoting  weakness,  and  the  other  because  he  has  overcome  the  world, 
which  is  an  act  of  ineffable  power.  To  destroy  the  empire  of  Satan,  to 
subdue  the  hearts  of  men,  to  change  the  face  of  the  universe,  displays 
a  power  which  is  truly  divine. 

AccoTcting  to  the  Spirit  of  Holiness. — There  are  various  interpreta- 
tions of  these  terms,  but  the  proper  antithesis  can  only  be  preserved  by 
referring  them  to  Christ's  Divine  nature.  If  the  words  are  capable  of 
this  application,  we  need  not  hesitate  to  adopt  it  in  this  place  ;  and 
thougli  the  phrase  is  unusual,  there  can  be  no  doubt  that  it  is  capable 
of  this  meaning.  It  is  equally  unusual  in  whatever  sense  it  may  be 
applied.  This  circumstance,  then,  cannot  prevent  it  from  referring  to 
the  Deity  of  Jesus  Christ  in  direct  contrast  to  his  humanity.  Spirit  of 
Holiness  may  be  used  here  rather  than  the  phrase  Holy  Spirit,  because 
the  latter  is  usually  assigned  to  the  third  person  of  the  Trinity.  Though 
the  exact  expression  does  not  occur  elsewhere  in  the  Scriptures,  other 
passages  corroborate  this  meaning,  as  "  the  Lord  (that  is,  Christ)  is 
that  Spirit,"  2  Cor.  iii.,  17.  He  is  called  "a  quickening  Spirit," 
1  Cor.  XV.,  45,  which  character  belonged  to  him  in  a  particular  manner 
after  his  resurrection,  when  he  appeared  as  the  spiritual  head  of  His 
Church,  communicating  spirit  and  life  to  all  his  members.  The 
unusual  expression,  Spirit  of  Holiness,  appears  then,  here,  to  denote 
his  Deity  in  contrast  with  his  humanity,  characterizing  him  as  God, 
who  is  a  Spirit  essentially  holy. 

In  the  verse  before  us,  connected  with  the  preceding,  we  see  that  it 
is  upon  the  foundation  of  the  union  of  the  Divine  and  human  natures, 
in  the  person  of  the  Messiah,  tiiat  Paul  proceeds  to  establish  all  the 
great  and  important  truths  which  he  sets  forth  in  this  Epistle.  In  an- 
other passage  he  afterwards  explicitly  asserts  this  union  :  "  Of  whom, 
as  concerning  the  flesh,  Christ  came,  who  is  over  all,  God  blessed  for 
ever.     Amen."     Rom.  ix.,  5. 

In  the  same  manner  Matthew  commences  his  Gospel.  He  traces 
the  genealogy  of  the  human  nature  of  Jesus  Christ,  and  afterwards  de- 


24  ROMANS    I.,    4 

clarcs  liis  Divine  nature.  Matt,  i.,  18,  21,  23.  Mark  begins  by  pro- 
claiming him  ti)  be  tlie  Son  of  (uhI.  "  As  it  is  written  in  the  Prophets, 
Behold,  I  send  my  messenger  before  thy  face,  which  shall  prepare  thy 
way  before  thee.  The  voice  of  one  crying  in  the  wilderness.  Prepare 
ye  the  way  of  the  Lord  (of  Jehovah),  make  his  paths  (for  our  God) 
straight."  Isaiah  xl.,  3;  Mai.  iii.,  1.  Luke  introduces  his  (Jospel  by 
asserting  his  Divine  nature.  In  speaking  of  the  coming  of  John  the 
Baptist,  he  says,  "  And  many  of  the  children  of  Israel  shall  he  turn  to 
the  Lord  their  (Jod  ;  and  he  shall  go  before  Him  in  the  spirit  and 
power  of  Elias  ;"  and  then  he  declares  his  genealogy  according  to  his 
human  nature.  Luke  i.,  16,  and  iii.,  23.  John  commences  his  Gos- 
pel, by  saying,  "  In  the  beginning  was  the  Word,  and  the  Word  was 
with  CJod,  and  the  Word  was  God  ;"  and  afterwards,  "  the  Word  was 
made  flesh."  John  i.,  1-14.  Nearly  in  the  same  terms  he  com- 
mences and  closes  his  first  Epistle.  The  leading  truth  which  the 
Apostles  taught  when  they  preached  to  the  Jews  at  Jerusalem  was,  that 
Jesus  is  the  Christ,  the  Son  of  God,  the  Messiah  promised,  who  had 
been  cruciticd,  and  who  was  raised  from  the  dead,  and  exalted  to  the 
right  hand  of  the  Father ;  and  the  same  great  truth  was  declared  to 
Cornelius,  when  the  gospel  was  first  preached  to  the  Gentiles.  The 
foundation  of  all  that  the  Apostle  advances  in  the  Epistle  to  the 
Hebrews  respecting  the  superiority  of  the  New  over  the  Old  Covenant, 
is  established  upon  the  union  of  the  Divine  and  human  natures  of  Jesus 
Christ.  Having  announced  that  he  is  the  Son  of  God,  he  determines 
the  import  of  tiiat  title,  l)y  quoting  a  passage  which  ascribes  to  him 
the  name,  the  throne,  the  kingdom,  the  righteousness,  and  the  eternity 
of  God.  "  Thy  tiirone,  0  God,  is  for  ever  and  ever ;  a  sceptre  of 
righteousness  is  the  sceptre  of  thy  kingdom."  The  Apostle  Peter  be- 
gins his  first  Epistle  by  referring  to  the  resurrection  of  Jesus  Christ, 
and  his  second,  by  designating  him  as  "  our  God  and  Saviour."  And 
as  in  the  last  prophetical  book  of  the  Old  Testament  the  Messiah  is 
called  Jehovah,  so  the  prophetical  book  which  terminates  the  New 
Testament,  opens  with  announcing  him  to  be  "  Alpha  and  Omega,  the 
beginning  and  the  ending,  which  is,  and  which  was,  and  which  is  to 
come,  the  Almighty  ;"  and  closes  in  a  similar  manner,  "  I  am  Alpha 
and  Omega,  the  beginning  and  the  end,  the  first  and  the  last,"  which 
signifies  the  self-existent  eternal  Jehovah.* 

By  the  resurrection  from  the  dead. — His  resurrection  defined  or 
determined  Jesus  Christ  to  be  the  person  spoken  of  by  the  Prophets  as 
the  Son  of  God,  and  as  the  authentic  and  solemn  judgment  of  God 
pronouncing  him  to  be  his  Son.  As  it  is  also  written  in  the  second 
Psalm,  "  Thou  art  my  Son,  this  day  have  I  begotten  thee,"  Acts  xiii., 
33.  In  Scripture,  things  are  often  said  to  be  done,  when  they  are  pub- 
licly declared  and  manifested.  When  the  Son  of  God  was  raised  from 
the  dead,  his  eternal  dignity,  which  was  before  concealed,  was  brought 

The  name  Jehovah,  derived  from  a  root  which  signifies  to  be,  is  expressive  of  the 
most  perfect  and  independent  existence.  It  represents  God  as  the  Author  of  all  bein^. 
Where  the  word  LORD  is  printed  in  the  Old  Testament  in  capitals,  in  the  original  it  la 
Jehovah. 


ROMANS    I.,    4.  25 

to  light.  His  Divine  power,  being  infinite  and  unchangeable,  could 
receive  no  augmentation  of  dignity  or  majesty.  But  having  chosen  to 
appear  among  men  enveloped  as  in  a  cloud  of  sufferings  and  apparent 
weakness,  his  glorification  consisted  in  his  emerging  from  that  cloud, 
leaving  the  veil  of  infirmities  in  the  tomb  without  any  of  them  adhering 
to  him,  when,  as  the  sun  breaks  forth  in  his  splendor,  he  was  gloriously 
manifested  as  the  Son  of  God. 

By  his  resurrection,  God  proclaimed  to  the  universe  that  Christ  was 
his  only  begotten  Son.  The  Apostle  having  in  the  foregoing  verse 
called  Jesus  Christ  the  Son  of  God,  here  adds,  that  he  was  declared  to 
be  the  Son  of  God  by  the  resurrection  from  the  dead.  His  resurrec- 
tion then  did  not  constitute  him  the  Son  of  God,  it  only  evinced  that 
he  was  truly  so.  Jesus  Christ  had  declared  himself  to  be  the  Son  of 
God,  and  on  this  account  the  Jews  charged  him  with  blasphemy,  and 
asserted  that  he  was  a  deceiver.  By  his  resurrection,  the  clear  mani- 
festation of  the  character  he  had  assumed,  gloriously  and  for  ever 
terminated  the  controversy  which  had  been  maintained  during  the  whole 
of  his  ministry  on  earth.  In  raising  him  from  the  dead,  God  decided 
the  contest.  He  declared  him  to  be  his  Son,  and  showed  that  he  had 
accepted  his  death  in  satisfaction  for  the  sins  of  his  people,  and  conse- 
quently that  he  had  suffered  not  for  himself,  but  for  them,  which  none 
could  have  done  but  the  Son  of  God.  On  this  great  fact  of  the  resur- 
rection of  Jesus  Christ,  Paul  rests  the  truth  of  the  Christian  religion, 
without  which,  the  testimony  of  the  Apostles  would  be  false,  and  the 
faith  of  God's  people  vain.  "  But  now  is  Christ  risen  from  the  dead, 
and  become  the  first  fruits  of  them  that  slept."  His  resurrection  is  a 
sure  pledge  that  they  who  sleep  in  Jesus,  God  at  his  second  appear- 
ance will  bring  wilh  him.  As  he  triumphed  in  his  resurrection  over 
all  his  enemies,  so  his  people  shall  arise  to  victory  and  blessedness. 
Then  they  shall  know  the  power  of  the  resurrection  of  Jesus,  the 
grandeur  of  that  event,  and  their  interest  in  it  through  eternity. 

The  resurrection  of  Jesus  Christ  proved  his  sonship,  because  he  had 
claimed  that  character  during  his  life,  and  had  appealed  in  proof  of  it 
to  his  rising  from  the  dead.  John  ii.,  19.  Had  this  testimony  been 
untrue,  it  could  not  have  taken  place.  And  it  not  only  proved  his  own 
eternal  power  and  Godhead,  but  also  manifested  his  oneness  and  union 
in  all  the  perfections  and  distinguishing  characters  which  constitute 
Godhead,  in  common  with  the  Father  and  the  Holy  Ghost,  each  of 
these  glorious  persons  concurring  in  that  act,  as  we  learn  from  other 
Scriptures. 

Professor  Stuart,  in  his  Commentary,  asks  in  this  place,  "  How 
could  the  resurrection  declare,  in  any  special  manner,  that  Christ  was 
the  Son  of  God  ?  Was  not  Lazarus  raised  from  the  dead  ?  Were  not 
others  raised  from  the  dead  by  Christ,  by  the  Apostles,  by  Elijaii,  and 
by  the  bones  of  Elisha  1  And  yet  was  their  resurrection  proof  that 
they  were  the  sons  of  God  ?  God  did  indeed  prepare  the  way  for  uni- 
versal dominion  to  be  given  to  Christ,  by  raising  him  from  the  dead. 
To  the  like  purpose  is  the  Apostle's  assertion  in  Acts  xvii.,  31.  But 
how  an    event  common  to    him,  to  Lazarus,  and    to    many  others, 


26  ROMANS    I.,   4. 

could  of  itself  denionslratr  him  lo  be  the  Son  of  God,  ?»-  iwiita — 
remains  yel  lo  be  shown."  This  is  feeble  reasoning.  It  shows  thai 
Mr.  Stuart  is  entirely  mistaken  as  to  the  manner  in  which  the  resurrec- 
tion of  Christ  bears  testimony  to  his  character.  Jesus  Christ  came 
into  the  world  professing  to  l)e  the  Son  of  God,  and  was  put  to  death 
fo;  tl  at  profession.  His  resurrection  then  was  God's  seal  to  the  truth 
of  this  claim.  In  itself  it  did  not  testify  whether  he  was  (Jod  or  only 
man.  But  it  fully  established  the  truth  of  everything  he  taught;  and 
as  he  taught  his  own  Goillu-ad,  his  resurrection  is  i)roof  of  his  Deity. 
But  how  could  it  ever  be  s\ipposcd  that  the  resurrection  of  Lazarus 
would  prove  as  much  for  him  as  for  Christ  ?  Lazarus  did  not,  before 
his  death,  profess  to  be  the  Son  of  God  and  Mediator.  He  never  pre- 
dicted his  resurrection  as  an  event  which  was  to  decide  the  justice  of 
his  pretensions  ;  and  had  he  done  so,  he  would  not  have  been  raised  to 
conlirm  a  falsehood.  Professor  Stuart's  argument  concludes  as  strongly 
against  the  proof  of  sonsliip,  in  any  sense,  from  the  resurrection  of 
Christ,  as  against  proper  sonship.  The  mere  fact  of  being  raised  from 
the  dead  is  not  evidence  of  being  even  a  good  man.  But  in  whatever 
sense  Jesus  is  the  Son  of  God,  his  resurrection  is  here  stated  by  the 
Apostle  to  be  the  grand  proof. 

Before  his  departure,  Jesus  Christ  told  his  disciples,  that  when  the 
Comforter  came  he  should  convince  the  world  "  of  righteousness, 
because,"  said  he,  "  I  go  to  my  Father,  and  ye  see  me  no  more."  In 
raising  him  from  the  dead,  and  receiving  him  up  into  glory,  God 
declared  that  the  everlasting  righteousness  which  the  Messiah  came  to 
"  bring  in"  was  accomplished.  His  honorable  reception  by  his  Father 
who  sent  him,  furnished  the  most  complete  proof  that  he  had  faithfully 
fulfilled  the  purposes  of  his  mission.  "  For  if,"  says  Archbishop 
Usher,  "  he  had  iDroken  prison  and  made  an  escape,  the  payment  of  the 
debt,  which  as  our  surety  he  took  upon  himself,  being  not  yet  satisfied, 
he  should  have  been  seen  here  again  :  Heaven  would  not  have  held 
him  more  than  Paradise  did  Adam,  after  he  had  fallen  into  God's  debt." 
To  the  same  purpose  says  Bates,  "  If  he  had  remained  in  the  grave,  it 
had  been  reasonable  to  believe  him  an  ordinary  person,  and  that  his 
death  had  been  the  punishment  of  his  presumption ;  but  his  resurrec- 
tion was  the  most  illustrious  and  convincing  evidence,  that  he  was  what 
he  declared  himself  to  be.  For  it  is  not  conceivable  that  God  should 
put  forth  an  Almighty  power  to  raise  him,  and  thereby  authorize  his 
resurrection,  if  by  robbery  he  had  assumed  that  glorious  title  of  the 
Son  of  God.  If  indeed  a  single  sin  which  had  been  'laid  on  him' 
had  been  left  inexpiated,  he  must  have  remained  for  ever  in  the  grave  ; 
death  would  in  that  case  have  detained  him  as  its  prisoner  ;  for  the 
wages  of  sin  is  death." 

By  his  incarnation  Jesus  Christ  received  in  his  human  nature  the 
fulness  of  his  Spirit ;  but  he  received  it  covered  with  the  veil  of  his 
flesh.  By  his  death  he  merited  the  Spirit  to  sanctify  his  people  ;  but 
still  this  was  only  a  right  which  he  had  acquired  without  its  execution. 
By  his  resurrection  he  entered  into  the  full  exercise  of  this  right ;  he 


ROMANS    I.,    5.  27 

received  the  full  dispensation  of  the  Spirit  to  communicate  it  to  them  ; 
and  it  was  then  he  was  declared  to  be  the  Son  of  God  with  power. 

V.  5. — By  whom  we  have  received  grace  and  apostleship,  for  obedience  to  the  faith 
among  all  nations,  for  his  name. 

One  of  the  first  acts  of  the  power  of  Jesus  Christ,  after  his  resur- 
rection, was  to  bestow  his  Spirit  and  his  grace  on  those  who  were 
chosen  by  him,  to  qualify  them  to  be  his  witnesses  and  the  heralds  of 
his  gospel.  Paul  was  among  that  number,  although  appointed  at  a 
later  period  than  the  rest.  We  have  received.  He  here  speaks  of 
himself  in  the  plural  number.  He  does  not  appear  to  use  this  style 
that  he  may  include  the  other  apostles  ;  what  is  true  of  him  will,  how- 
ever, as  to  everything  essential,  apply  to  all  the  others.  He  distin- 
guishes these  two  things,  Grace  and  Apostleship.  The  first,  which  he 
had  experienced  in  his  conversion,  and  in  every  subsequent  part  of  his 
course,  he  had  received  from  Jesus  Christ ;  and  by  him  also  he  was 
appointed  to  the  office  of  an  Apostle,  to  the  discharge  of  which  that 
grace  was  indispensably  necessary. 

To  the  obedience  of  faith. — Paul,  as  an  Apostle,  was  commissioned 
to  preach  the  gospel  in  order  to  the  obedience  of  faith.  Some  under- 
stand this  of  the  obedience  which  faith  produces  ;  but  the  usual 
import  of  the  expression,  as  well  as  the  connexion  in  this  place,  deter- 
mines it  to  apply  to  the  belief  of  the  gospel.  Obedience  is  no  doubt 
an  effect  produced  by  that  belief,  but  the  office  of  the  Apostle  was,  in 
the  first  place,  to  persuade  men  to  believe  the  gospel.  This  is  the 
grand  object  which  includes  the  other.  The  gospel  reforms  those  who 
believe  it,  but  it  would  be  presenting  an  imperfect  view  of  the  subject 
to  say,  that  it  was  given  to  reform  the  world.  It  was  given  that  men 
might  believe  and  be  saved.  The  obedience,  then,  here  referred  to, 
signifies  submission  to  the  doctrine  of  the  gospel.  This  is  quite  in  ac- 
cordance with  those  passages  in  which  the  expression  is  elsewhere 
found,  as  in  Acts  vi.,  7  ;  Rom.  vi.,  17  ;  xvi.,  26  ;  Gal.  iii.,  1  ;  2  Thess. 
i.  8 ;  1  Pet.  i.,  22  ;  and  in  Rom.  x.,  3;  where  the  Israelites  are 
charged  with  not  suhinitting  to  the  righteousness  of  God,  and  especially 
in  the  16lh  verse  of  that  chapter  it  is  said — "  But  they  have  not  all 
obeyed  the  gospel  :  for  Esaias  saith.  Lord,  who  hath  believed  our 
report  ?  "  "  This  is  his  commandment  that  we  should  believe  on  the 
name  of  his  Son  Jesus  Christ  ;"   1  John  iii.,  23. 

The  object,  then,  of  faith,  is  not  only  a  promise,  but  a  promise 
accompanied  with  a  command  to  accept  it.  For  since  it  is  God  who 
promises,  his  majesty  and  authority  accompany  his  promise.  In 
respect  to  the  promise,  that  which  on  our  part  corresponds  to  it  is  called 
faith,  but  in  regard  to  the  commandment  which  enjoins  us  to  receive 
the  promise,  the  act  on  our  part  is  obedience.  On  this  account,  unbe- 
lief is  rebellion  against  God. — Faith,  on  the  other  hand,  is  an  act  of 
submission,  or  the  surrender  of  ourself  to  God  contrary  to  the  natural 
opposition  of  our  minds,  in  order  that  he  may  possess  and  conduct 
us,  and  make  us  whatever  he  pleases.  When  therefore  that  opposition  is 
overcome  by  the  weapons  with  which  the  Apostles  were  armed,  namely, 


9S  ROMANS    I.,    5, 

the  word  of  truth,  our  suhmission  is  called  the  ohedicnce  of  faith. 
"This  is  the  work  of  (Jod,  that  ye  believe  on  him  whom  he  hath 
sent."  The  obedience  of  faith  which  his  people  render  to  Jesus  C'iirist 
IS  an  ailoration  which  supposes  his  deity  ;  for  when  reason  entirely 
submits  and  is  swallowed  up  in  his  authority,  it  is  a  real  adoration. 
"  Faith,"  says  Calvin  on  this  passage,  "  is  adorned  with  the  title  of 
obedience,  because  the  Lord  calls  us  by  his  gospel,  and  by  faith  we 
answer  when  he  calls  us  ;  as,  on  the  contrary,  unbelief  is  the  height  of 
all  rebellion  against  (Jod." 

Among  oil  nations. — Paul  here  assigns  the  reason  why  he  preaches 
to  (Jentiles,  namely,  that  it  is  the  destination  of  his  office  or  Apostle- 
ship,  and  not  solely  his  own  choice.  Gal.  ii.,  7.  In  past  ages  (iod 
had  suffered  all  nations,  with  the  exception  of  the  Jews,  to  walk  in 
their  own  ways,  although  he  had  not  left  himself  without  witness  in  the 
works  of  creation  and  providence.  Both  in  the  vuiiversal  Deluge,  and 
also  upon  other  occasions,  he  had  manifested  his  wrath  on  account  of 
sin,  and  his  determination  to  punish  it.  But  after  the  establishment  of 
the  nation  of  Israel  in  Canaan,  after  the  institution  of  his  public  wor- 
ship among  them,  and  after  he  had  given  to  them  his  written  revelation, 
he  did  not  generally  interpose  his  authority  in  a  visible  manner, 
to  turn  the  nations  from  the  ways  they  had  chosen.  Although, 
therefore,  the  times  of  this  ignorance  God  winked  at,  he  now  command- 
ed all  men  to  repent.  For  "  thus  it  is  written,"  that  when  Christ 
suffered  and  rose  from  the  dead,  "  repentance  and  remission  of  sins 
should  be  preached  in  his  name  among  all  nations  ;  "  Luke  xxiv.,  47. 
And  accordingly  Paul  closes  this  Epistle  by  declaring  that  it  was  by 
the  commandment  of  the  everlasting  God  that  the  mystery,  which  had 
been  kept  secret  from  ages  and  generations,  should  be  made  known 
to  all  nations,  in  order  to  the  obedience  of  faith.  This  was  in  con- 
formity to  the  commission  given  by  the  Lord  himself  to  his  eleven 
Apostles,  to  go  into  all  the  world  and  preach  the  gospel  to  every 
creature  ;  and  likewise  to  the  particular  command  afterwards  received 
by  Paul  respecting  the  Gentiles,  "  To  open  their  eyes,  and  to  turn  thena 
from  darkness  to  light,  and  from  the  power  of  Satan  unto  God." 
Thus  the  gospel  of  the  uncircumcision  was  in  a  special  manner  com- 
mitted to  Paul,  to  which  in  the  verse  before  us  he  refers. 

For  his  name. — The  gospel  is  preached  among  all  nations  for  the 
obedience  of  faith,  but  paramount  to  this  is  the  glory  of  the  name  of 
Jesus  Christ.  The  name,  the  glory,  and  the  authority  of  God  have 
the  same  signification.  The  world  was  created  for  God's  glory,  and  his 
glory  is  the  chief  end  of  the  restoration  of  sinners.  The  acts  of  his 
goodness  to  his  people  are  declared  to  be  done  for  his  own  name's 
sake,  and  for  the  same  end  his  judgments  also  are  executed  on  sinners 
for  his  own  name,  Rom.  ix.,  17,  Men  are  very  unwilling  to  admit  that  God 
should  have  any  end  with  respect  to  them  greater  than  their  happiness. 
But  his  own  glory  is  everywhere  in  the  Scriptures  represented  as  the 
chief  end  of  man's  existence  and  of  the  existence  of  all  things.  It  is  in 
the  name  of  Jesus  that  his  people  are  taught  to  pray,  and  we  are  baptized 
in  the  name  of  the  Father,  of  the  Son,  and  of  the    Holy  Ghost,  as 


ROMANS    I.,    7.  29 

into  one  name.  This  affords  unanswerable  proof  of  the  divinity  of 
Christ.  Paul  was  a  chosen  vessel  to  bear  his  name  before  the  Gentiles, 
Actsix.,  15.  This  verse  concludes  the  general  introduction  to  tiie  Epis- 
tle ;  the  easy  transition  to  the  particular  address  should  not  pass  unnoticed. 

V.  C. — Among  whom  are  ye  also  the  called  of  Jesus  Christ. 

Those  to  whom  Paul  wrote,  were  included  among  the  nations  to 
whom  his  commission  extended.  He  mentions  this  that  it  might  not 
appear  strange  tiiat  he  addresses  them  for  the  purpose  of  instructing 
them,  but  that,  on  the  contrary,  they  should  receive  what  he  wrote  with 
due  confidence  and  respect  He  was  unknown  to  them  by  sight ;  he 
was  far  distant  from  them.  They  might  say,  what  interest  had  he  in 
them  ?  He  assures  them  that  his  Apostleship  regarded  and  compre- 
hended them,  and  that  he  did  nothing  beyond  his  calling  when  he  desired 
to  increase  their  knowledge,  and  confirm  their  faith.  They  were  the 
called  of  Jesus  Christ.  Thus  he  had  a  double  right,  and  was  laid 
under  a  double  obligation  to  address  them,  both  as  belonging  to  the 
nations  to  whom  his  commission  extended,  and  also  as  having  already 
become  obedient  to  the  faith.  The  Apostolic  commission  consisted  of 
two  parts  ;  first,  to  make  disciples,  and  then  to  teach  them  to  observe 
all  things  that  Jesus  had  commanded.  Thus  Paul  had  a  measure  that 
reached  even  to  those  to  whom  he  now  wrote,  as  he  had  to  the  Cimrch 
at  Corinth,  2  Cor.  x.,  13. 

Of  Jesus  Christ. — Not  only  called  to  Jesus,  but  called  by  him  ;  for 
he  is  not  only  that  glorious  person  to  whom  we  ought  to  go,  but  who  him- 
self says,  Come  unto  me.  The  believers  at  Rome  were  called  both 
with  an  external  calling  by  the  gospel,  and  also  with  an  internal  calling 
by  the  Holy  Spirit.  Both  these  callings  are  ascribed  to  the  Father, 
and  also,  as  in  this  passage,  to  Jesus  Christ,  because  the  Son,  as 
Mediator,  is  the  minister  of  the  Father,  and  executes  all  things  for  him. 
As  the  High  Priest  of  his  people,  he  has  done  for  them  all  that  is 
required  for  establishing  the  New  Covenant ;  but  as  the  Prophet  and 
King  of  his  Church,  he  converts  them,  and  leads  them  to  the  Father. 
This  expression,  the  called  of  Jesus  Christ,  imports  that  they  belonged 
to  him,  as  in  Isaiah  xlviii.,  12,  "  Israel,  my  called,"  that  is,  who  are 
mine  by  the  right  of  calling. 

V.  7. — To  all  that  be  in  Rome,  beloved  of  God,  called,  saints:  Grace  to  yon,  and 
peace,  from  God  our  Father,  and  the  Lord  Jesus  Christ. 

To  all. — The  Apostle  here  addresses  all  the  saints  at  Rome  without 
distinction,  whether  they  were  Jews  or  Gentiles,  rich  or  poor,  learned 
or  unlearned,  bond  or  free.  He  does  not  distinguish  the  pastors  from 
the  people,  but  addresses  himself  to  them  all  in  common — what  he 
writes  being  equally  intended  for  their  common  instruction  and  edifica- 
tion. He  addresses  them  by  three  designations,  Beloved  of  God, 
Called,  Saints.  They  were  saints,  because  they  were  called,  and  they 
were  called  because  they  were  beloved  of  God.     Their  character  as 


80  ROMANS    I.,    7. 

saints,  then,  was  not  the  cause,  but  tlic  effect,  of  their  being  beloved 
of  (rod. 

lirlurcd  of  God, — in  opposition  to  the  rest  of  mankind  whom  God 
hath  left  in  unbeUcf  and  llic  corruption  of  the  world.  Here,  then,  is  the 
elcctinif  love  of  (lod  placed  first  in  order.  It  is  tliat  love  wh(!rewilh  he 
loved  them  when  they  were  deatl  in  sins,  Eph.  ii.,  5.  It  is  the  greatest 
love  that  (loil  can  show  to  man,  being  everlasting  love,  which  originates 
with  himself.  It  is  purely  gratuitous,  and  docs  not  spring  from  the 
foresight  of  anything  worthy  in  those  who  arc  its  objects,  but  on  the 
contrary  goes  before  all  that  is  good  in  the  creature,  and  brings  with  it 
infinite  blessings.  It  has  for  its  primary  object  Jesus  Clirisl,  the 
beloved  of  the  Father ;  and  those  whom  he  beholds  in  Christ,  although 
in  themselves  children  of  wrath,  arc  beloved  for  his  sake.  This  love 
is  unvarying  from  eternity  and  through  eternity,  although  God's 
dealings  towards  his  people  may  vary,  as  it  is  declared  in  the  99th 
Psalm — "  Thou  takest  vengeance  on  their  inventions."  He  may  thus 
be  displeased  w  ith  them,  as  it  is  said,  "  The  tiling  that  David  did  dis- 
pleased the  Lord,"  but  his  love  to  them  remains  the  same,  like  the  love 
of  a  father  to  his  child,  even  when  he  chastens  hiin  for  his 
disobedience. 

Called. — The  first  outward  effect  of  election,  or  of  the  love  of  God 
to  his  people,  is  his  calling  them,  not  merely  by  the  word,  which  is 
common  to  many,  but  by  tlie  Holy  Spirit,  which  is  limited  to  fexu, 
Matt,  xxii.,  14.  "  I  have  loved  thee  with  an  everlasting  love  ;  therefore 
with  loving  kindness  have  I  drawn  thee,"  Jer.  xxxi.,  3.  The  election, 
then,  of  believers,  is  to  be  traced  through  their  calling,  2  Peter  i.,  10, 
and  their  calling  to  the  everlasting  love  of  God. 

Saints. — The  end  of  the  Divine  calling  is  to  convert  sinners  into 
saints  or  holy  persons.  Their  sanctificalion  is  not  an  external  or  figura- 
tive consecration,  as  that  of  Israel  was,  but  a  real  consecration  by 
which  they  are  made  to  give  themselves  to  (iod.  It  arises  from  union 
with  Jesus  Christ,  which  is  the  source  of  the  sanctification  of  his 
people,  and  it  consists  in  internal  purity  of  heart,  for  God  purifies  the 
heart  by  faith.  It  supposes  a  real  change  of  heart  and  disposition,  a 
new  creation,  for  "  if  any  man  be  in  Christ,  he  is  a  new  creature." 
"  That  which  is  born  of  the  flesh  is  flesh,  and  that  which  is  born  of  the 
Spirit  is  spirit."  They  were  not  then  saints  by  natural  birth,  nor  did 
they  make  themselves  saints  either  in  whole  or  in  part ;  but  they  were 
made  so  altogether  by  sovereign  grace  resulting  from  sovereign  love. 
All  believers  arc  saints,  and  in  one  sense  all  of  them  arc  equally  sanc- 
tified. Thev  arc  equally  separated  or  consecrated  to  (iod,  and  equally 
justified,  but  they  are  not  all  equally  holy.  The  work  of  sanctification 
in  them  is  progressive.  There  arc  babes,  and  young  men,  and  fathers 
in  Christ.  Some  are  weak  in  faith,  and  some  arc  strong,  but  none  of 
them  are  yet  perfect,  neither  have  they  attained  to  that  measure  of  holi- 
ness at  which  it  is  their  duty  constantly  to  aim,  Phil,  iii.,  12.  They 
are  therefore  to  forget  those  things  whicii  are  behind,  and  to  reach  forth 
unto  those  things  wiiicli  arc  before,  and  are  commanded  to  "  grow  in 
grace,  and  in  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ." 


ROMANS    I.,    7.  31 

**  The  path  of  the  just  is  as  the  shining  Hght,  that  shineth  more  and 
more  unto  the  perfect  day."  *'  Certainly,  according  to  Paul,"  says 
Calvin  on  this  place,  "  the  praise  of  our  salvation  does  not  depend  upon 
our  own  power,  but  is  derived  entirely  from  the  fountain  of  God's  love 
to  us.  What  other  cause  but  his  own  goodness  can  moreover  be  as- 
signed for  his  love  ?  On  this  also  depends  his  calling,  by  whicli,  in  his 
own  time,  he  seals  the  adoption  in  those  who  were  first  gratuitously 
chosen  by  him.  From  these  premises  the  conclusion  follows,  that  none 
truly  associate  themselves  with  tiie  faithful,  who  do  not  place  a  certain 
degree  of  confidence  in  the  Lord's  kindness  to  them  ;  although  unde- 
serving and  wretched  sinners,  being  called  by  his  goodness,  they 
aspire  to  holiness.  For  he  hath  not  called  us  to  uncleanness,  but  to 
holiness." 

Grace  to  you,  and  peace. — In  this  way  the  Apostles  usually  com- 
mence their  Epistles  to  the  Churches.  In  those  addressed  to  individu- 
als, mercy  is  generally  added  to  grace  and  peace.  Grace  is  uniformly 
placed  first  in  order,  because  it  is  the  source  whence  peace  and  all  the 
blessings  of  salvation  flow.  Grace  is  the  free  unmerited  favor  of  God 
to  sinners  in  the  plan  of  salvation.  Grace  and  peace  are  joined  to- 
gether, because  they  are  inseparable.  God  communicates  all  blessings 
to  those  to  whom  he  gives  grace,  and  to  none  besides  ;  for  whatever 
does  not  proceed  from  grace  is  not  a  blessing.  It  is  to  the  praise  of  his 
grace  that  God  exercises  mercy,  and  brings  those  who  were  his  enemies 
into  a  slate  of  peace  with  him.  Grace  differs  from  mercy,  as  it  regards 
the  unworthiness,  while  mercy  regards  the  sufferings  of  its  objects. 

Grace  or  favor  is  spoken  of  in  Scripture  in  three  points  of  view, 
either  as  the  unmerited  favor  of  God  towards  men  as  existing  in  him- 
self;  or  as  manifested  in  the  gospel,  which  is  called  the  gospel  of  the 
grace  of  God  ;  or  in  its  operation  in  men.  Every  part  of  redemption 
proceeds  on  the  footing  of  grace.  It  originates  in  the  grace  of  God,  and 
flows  in  its  first  manifestations  and  in  all  its  after  acts,  from  the  same 
unceasing  fountain,  in  calling,  adopting,  regenerating,  justifying,  sanc- 
tifying, strengthening,  confirming  grace,  in  one  word,  it  is  all  of  grace. 
On  this  account  Peter  calls  God  the  God  of  all  grace,  which  teaches 
that  God  is  in  himself  towards  his  people  grace — grace  in  his  very 
nature — that  he  knows  what  each  of  them  needs,  and  lays  it  up  for 
them,  and  communicates  it  to  them.  The  whole  of  the  salvation  of  man, 
from  the  counsels  of  God  from  eternity,  is  planned  and  executed  "  to  the 
praise  of  the  glory  of  his  grace,"  Eph.  i.,  6,  "  who  hath  saved  us  and 
called  us  with  an  holy  calling,  not  according  to  our  works,  but  accord- 
ing to  his  ovfn  purpose  and  grace,  which  was  given  us  in  Christ  Jesus 
before  the  world  began  ;"  2  Tim.  i.,  9. 

In  the  operation  of  grace  in  the  soul,  men  are  not  simply  passive,  nor 
can  it  be  said  that  God  does  a  part  and  they  do  the  rest ;  but  God  pro- 
duces all,  and  they  act  all.  God  is  the  sole  author  and  source  of  their 
acts,  but  they  themselves  properly  are  the  agents.  In  some  respects, 
they  are  wholly  passive,  and  in  others  wholly  active.  In  the  Scriptures 
the  same  things  are  spoken  of  as  coming  from  God,  and  as  coming  from 
men.     It  is  said  that  God  purifies  the  hearts  of  believers,  Acts  xv.,  9, 


32  ROMANS    I.,    7. 

and  that  they  purify  themselves,  1  John  iii.,  3.  They  are  coreimanded 
to  work  out  their  own  salvutioii  with  fear  and  Ircnihhni^,  Ijccause  it  is 
God  who  workelh  in  them  both  to  will  and  to  do  of  his  good  jileasure, 
Phil,  ii.,  12.  It  is  not  the  Holy  Spirit,  hut  themselves,  by  virtue  of  his 
power,  who  love  (lod  and  their  neighbor,  who  fear  the  Lord,  who 
confide  in  him,  and  trust  in  his  promises.  Paul  designates  as  fruits  of 
the  Spirit,  love,  joy,  peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance.  The  origin  of  them  all  is  the  Holy  Spirit ;  it 
is  from  him  they  are  derived  ;  but  in  their  exercise  or  development  they 
properly  belong  to  believers.  If  any  one  falsely  infers  from  the  doctrine 
of  grace  that  there  remains  nothing  for  man  to  do,  because  it  is  the 
grace  of  CJod  that  leads  him  to  act,  he  understands  neither  what  he  says, 
nor  whereof  he  afHrms.  He  might  with  the  same  reason  conclude  that 
as  God  is  the  Author  of  our  existence,  of  our  souls,  and  of  all  our  facul- 
ties, therefore  we  can  neither  think,  nor  reason,  nor  love.  Grace  is  in 
our  hearts  a  living  principle,  implanted  by  God,  and  at  his  sovereign  dis- 
posal. To  exercise  this  principle,  is  as  much  our  duty  as  to  preserve 
our  life  and  health  ;  and  as  the  care  which  these  require  demand  atten- 
tion and  certain  acts  of  the  will,  in  the  same  manner  the  exercise  of 
grace  in  the  soul  supposes  corresponding  dispositions  and  acts.  But  it 
is  not  thus  with  grace  as  manifested,  wiiicii  is  an  object  of  choice,  re- 
ceived or  rejected,  according  as  grace  has  operated  in  us  or  not.  In 
this  manner  grace,  as  the  principle  of  renovation,  by  the  sole  operation 
of  the  Holy  Spirit,  stands  in  opposition  to  every  notion  of  independent 
power  in  man,  by  which  it  might  be  supposed  he  could  regenerate 
himself ;  while,  on  the  other  hand,  considered  in  its  exercise,  it  sup- 
poses the  efforts  of  man. 

Peace  includes  everything  that  belongs  to  the  idea  of  tranquillity  in 
its  largest  extent.  But  the  foundation  of  all  must  be  peace  with  God. 
Without  this  the  Christian  can  have  no  peace,  though  he  should  be  on 
good  terms  with  all  mankind  ;  but  possessing  this,  God  will  either  give 
him  peace  with  his  enemies,  or  he  will  give  him  peace  along  with  their 
enmity.  The  Christian  may  not  only  have  peace,  but  joy  in  the  midst 
of  persecution  and  external  affliction.  Peace  with  God  is  the  substance 
of  happiness,  because  without  it  there  can  be  no  happiness,  and  with  it 
there  is  happiness,  whatever  else  is  wanting.  This  salutation,  grace  to 
you  and  peace,  may  be  considered  either  as  a  prayer  or  a  benediction. 
In  the  latter  sense  it  bears  the  character  of  Apostolic  authority. 

From  God  our  Father,  and  the  Lord  Jesus  Christ. — God  is  the 
Father  of  our  Lord  Jesus  Christ,  and  the  Father  of  all  who  are  in  him. 
Paul  here  speaks  of  God,  as  both  his  Father  and  the  Father  of  all  those 
whom  he  addressed,  and  so  constituting  one  family,  whether  Jews  or 
Gentiles.  God  the  Father,  and  the  Lord  Jesus  Christ,  arc  the  source 
of  all  grace  and  peace,  and  can  alone  communicate  these  blessings, 
which  are  the  gracious  effects  that  flow  from  the  covenant  of  love  and 
favor  of  the  Triune  Jehovah.  Here  again  we  see  an  incontrovertible 
proof  of  the  deity  of  Jesus  Christ,  for  if  he  were  not  God,  he  could 
not  without  impiety  be  thus  joined  with  or  invoked  along  with  the 
Father  to  impart  blessings,  of  which  God  alone  is  the  author. 


ROMANS    I.,    8.  33 

V.  8. — First,  I  thank  my  God  through  Jesus  Christ  for  you  all,  that  your  faith  is 
spoken  of  throughout  the  whole  world. 

First,  I  thank  my  God. — This  is  a  first  in  order,  as  if  Paul  had  said, 
I  commence  my  Epistle  by  giving  thanks  to  God.  It  proceeds  from 
that  feeHng  of  piety,  wliich  ought  to  pervade  all  our  actions  ;  at  the 
same  time  he  bestows  on  those  whom  he  addresses  the  praise  which 
they  deserved.  It  is  also  a  first  in  importance,  as  if  he  said,  above  all 
I  render  thanks  to  God  for  you.  He  shows  that  their  state  was  a 
matter  of  great  joy  to  him,  arising  both  from  his  zeal  for  the  glory  of 
God,  and  from  the  interest  he  took  in  those  whom  he  addressed. 

My  God. — Paul  calls  God  his  God,  indicating  a  lively  and  ardent 
feeling  of  love  to  him,  of  confidence  in  him,  and  of  liberty  of  access, 
which  includes  a  persuasion  that  his  thanksgivings  will  be  agreeable  to 
God.  It  is  also  a  confession  of  his  duty,  and  of  the  obligations  he  is 
under  to  render  thanks  to  God,  because  he  is  his  God.  It  is,  besides, 
an  intimation  of  his  own  character,  as  walking  in  communion  with  God. 
This  is  an  example  of  tlie  working  of  the  Spirit  of  adoption,  and  of  a 
oeliever  taking  to  himself  in  particular  the  blessing  of  having  God  for 
his  God,  and  of  being  a  partaker  of  all  the  blessings  of  the  New  Cove- 
nant flowing  from  that  most  gracious  declaration,  "  I  will  be  their  God, 
and  they  shall  be  my  people."  Of  such  appropriation  there  are  nume- 
rous instances  recorded  in  the  book  of  Psalms.  "  I  will  love  thee,  O 
Lord,  7ny  strength.  The  Lord  is  my  rock,  and  my  fortress,  and  my 
deliverer  ;  my  God,  my  strength,  in  W'hom  I  will  trust,  my  buckler,  and 
the  horn  of  my  salvation,  and  my  high  tower,"  Psalm  xviii.,  1.  Job 
says,  "  I  know  that  7ny  Redeemer  liveth."  "  I  live,"  says  Paul,  "  by 
the  faith  of  the  Son  of  God,  who  loved  7ne,  and  gave  himself  for  ;7ie." 
Such  language  it  is  the  privilege  of  every  believer  to  use,  and  he  will 
do  so  in  proportion  as  the  love  of  God  is  shed  abroad  in  his  heart  by 
the  Holy  Ghost  which  is  given  unto  him.  The  Christian  can  thus 
address  God  as  his  own  God,  and  often  he  should  do  so  even  in  his 
public  declarations.  This  displeases  the  world,  because  it  condemns 
the  world.  They  affect  to  consider  it  as  presumption,  but  it  is  only  a 
proper  expression  of  our  belief  of  God's  testimony  with  regard  to  his 
Son.  Studiously  to  avoid  such  expressions  on  proper  occasions,  is  not 
to  show  humility,  but  to  be  ashamed  of  the  truth. 

Paul  thanked  God,  through  Jesus  Christ,  who  is  our  Great  High 
Priest,  and  presents  the  prayers  of  all  saints  upon  the  golden  altar 
before  the  throne.  It  is  through  him  alone  that  all  our  worship  and  all 
our  works  in  the  service  of  God  are  acceptable.  Thus,  not  only  must 
our  petitions  ascend  to  the  Father  through  the  Son,  but  our  thanks- 
givings also,  according  to  the  precept,  "  By  him,  therefore,  let  us  offer 
the  sacrifice  of  praise  to  God  continually,  that  is,  the  fruit  of  our  lips, 
giving  thanks  to  his  name  ;"  Heb.  xiii.,  15.  We  can  have  no  inter- 
course with  God,  but  through  the  one  Mediator  between  God  and  man, 
John  xiv.,  6,  and  except  through  him  we  are  not  permitted  even  to 
return  thanksgivings  to  God. 

Paul  thanks  God  for  all  to  whom  he  writes.     He  had  addressed 
3 


84  ROMANS    I.,    8. 


sV 


them  all  as  saints,  making  no  exception.  It  is  to  such  exclusively  that 
the  Apostolic  Epistles  arc  written,  wiicther  as  ciiurches  or  individuals, 
as  being  all  united  to  Christ,  children  of  God,  heirs  of  God,  and  joint 
heirs  with  Jesus  (,'hrist,  who  should  first  suffer  and  afterwards  reign 
with  him.  In  the  first  churches,  in  which  everything  was  regulated  by 
the  Apostles  according  to  the  will  of  God,  there  may  have  been  hypo- 
crites or  self-deceivers  ;  but  as  fiir  as  man  could  judge,  they  were  all 
believers,  or  if  any  among  them  appeared  not  to  be  such,  the  churches 
were  told  it  was  to  their  shame.  If  any  were  discovered  who  had 
crept  in  unawares,  or  were  convicted  of  imbccoming  conduct,  or  who 
had  a  form  of  godliness,  but  denied  its  power,  from  such  they  were 
commanded  to  turn  away.  They  were  not  to  be  unequally  yoked  with 
unbelievers,  wherefore  it  is  said,  "  Come  out  from  among  them,  and  be 
ye  separate."  It  was  in  the  confidence  that  they  obeyed  such  com- 
mands that  the  Apostles  addressed  them  all,  as  in  the  passage  before 
us,  as  the  chiUlren  of  God.  In  the  same  manner,  in  writing  to  the 
church  at  Philippi,  Paul,  after  thanking  (iod  for  their  fellowship  in  the 
Gospel,  and  declaring  that  he  was  confident  that  he  who  had  begun  a 
good  work  in  them  would  perform  it  unto  the  day  of  Jesus  Christ,  adds, 
"  Even  as  it  is  meet  for  me  to  think  this  of  you  alJ,  because  I  have  you 
in  my  heart ;  inasmuch  as  both  in  my  bonds,  and  in  the  defence  and 
confirmation  of  the  gospel,  ye  all  are  partakers  with  me  of  grace." 
Tiiis  mode  of  address  runs  tlirough  the  whole  of  the  Apostolic 
Epistles. 

The  Apostles  generally  commence  their  Epistles  with  the  most 
encouraging  views  of  the  present  state  and  future  prospects  of  those  to 
whom  they  write,  and  on  these  considerations  are  founded  the  succeed- 
ing exhortations.  They  first  remind  those  who  are  addressed  of  the 
rich  grace  of  God  towards  them  in  Jesus  Christ,  and  the  spiritual 
blessings  of  which  they  are  made  partakers,  for  their  strong  consola- 
tion, and  then  they  exhort  them  to  a  iioly  conversation  becoming  such 
privileges.  Of  this  we  have  a  striking  example  in  the  first  Epistle  to 
the  Corinthians,  which,  although  Paul  had  so  many  faults  to  reprehend 
in  them,  he  commences  by  declaring  that  they  were  sanctified  in  Ciirisl 
Jesus — that  he  thanked  God  always  for  the  grace  given  unto  them  by 
Jesus  Christ,  who  would  also  confirm  them  to  the  end,  that  they 
might  be  blameless  in  the  day  of  his  coming,  reminding  them  that  God 
was  faithful,  by  whom  they  were  called  unto  the  fellowship  of  his  Son 
Jesus  Christ  our  Lord,  The  number  of  times,  no  fewer  than  ten,  in 
which,  in  the  first  ten  verses  of  that  Epistle,  Paul  introduces  the  name 
of  Jesus  Christ,  should  be  remarked. 

In  these  Epistles,  we  find  no  exhortations  to  unbelievers  ;  this  ought 
to  be  particularly  observed,  as  being  a  key  to  liiem,  without  wiiich  they 
cannot  be  understood.  This  is  no  reason,  however,  for  supposing  that 
exhortations  to  believe  the  Gospel  ought  not  to  be  addressed  to  those 
who  are  still  in  unbelief.  The  gospel  is  to  be  preached  to  every  crea- 
ture, and  all  should  be  enjoined,  first  to  believe  it,  and  then  to  do  all 
that  God  requires.  In  the  book  of  Acts,  when  the  Apostles  preached 
to  the  unconverted,  their  subject  was  repentance  toward  God,  and  faith 


ROMANS    I.,    8.  35 

toward  our  Lord  Jesus  Christ.  But  in  the  Epistles  where  they  address 
believers,  they  also  admonish  and  exhort  them  to  the  practice  of  every 
duty.  There  is  no  exhortation  to  the  performance  of  any  duty  which 
does  not  imply  that  it  is  to  be  performed  in  faith.  "  Without  faith  it 
is  impossible  to  please  God." 

Believers  are  taught  to  regulate  all  their  conduct  according  to  the 
great  things  which  the  Gospel  reveals,  which  are  freely  given  to  them 
of  God ;  to  be  imitators  of  God,  and  to  live  not  to  themselves  but  to 
him,  as  being  not  their  own,  but  bought  with  a  price,  and  therefore 
bound  to  glorify  God  in  their  bodies  and  in  their  spirits  which  are  his. 
Their  obedience,  as  described  in  the  Scriptures,  is  as  much  distin- 
guished by  ite  motives  and  its  foundation  from  the  morality  of  the 
unbelieving  world,  as  it  is  elevated  above  it  in  its  nature  and  effects. 
It  is,  in  all  respects,  a  life  of  faith,  subject  to  the  authority  of  God,  and  is 
practised  under  the  influence  and  direction  of  motives  inculcated  in  the 
Gospel,  of  which  the  light  of  nature  gives  no  knowledge.  Those  who 
have  not  this  faith  regard  it  as  a  barren  speculation,  but  they  who 
possess  it  know  that  it  is  the  sole  and  powerful  source  of  all  their 
works  that  are  acceptable  to  God,  which  are  opposed  to  "  dead  works," 
Heb.  ix.,  14;  and  that  no  works  are  really  good,  however  excellent 
they  may  appear,  and  however  much  esteemed  among  men,  or  useful 
in  society,  which  do  not  proceed  from  faith. 

That  your  faith  is  spoken  of. — It  is  not  the  piety  of  the  saints  at 
Rome,  but  their  faith  that  is  here  noticed.  Without  holiness  no  man 
shall  see  the  Lord ;  but  it  is  faith  in  Christ  that  is  the  distinguishing 
mark  of  the  Christian,  Paul  thanks  God  that  the  faith  of  those  to 
whom  he  writes  was  spoken  of.  He  thus  acknowledges  God  as  the 
author  of  the  Gospel,  not  only  on  account  of  his  causing  it  to  be 
preached  to  them,  but  because  he  had  actually  given  them  grace  to 
believe  ;  for  if  God  is  thanked  for  the  distinguished  faith  of  Christians, 
then  not  only  their  faith  is  his  gift,  but  also  its  measure  and  advance- 
ment. That  faith  is  the  gift  of  God,  is  a  truth  frequently  declared,  as 
in  Matt,  xvi.,  17;  Luke  xvii.,  5;  Acts  xi.,  21  ;  xiii.,  48;  xvi.,  14; 
Rom.  xii.,  3  ;  Phil,  i.,  29.  This  is  also  acknowledged  in  all  the  thanks- 
givings of  the  Apostles  for  those  to  whom  they  write,  and  is  according 
to  the  whole  of  the  doctrine  of  the  Scriptures.  It  is  from  God  that 
every  good  and  every  perfect  gift  descendeth,  and  a  man  can  receive 
nothing,  except  it  be  given  him  from  heaven.  For  "  all  things," 
therefore,  we  are  commanded  to  give  thanks.  Paul  thanks  God  for  his 
own  prayers,  2  Tim.  i.,  3.  Here,  as  in  other  places,  Paul  commences 
with  thanksgiving,  thus  reminding  us  that  every  blessing  is  from  the 
kindness  -of  God.  If  we  should  observe  this  in  blessings  of  small 
importance,  we  ought  to  do  it  much  more  with  respect  to  faith,  which 
is  neither  an  ordinary  nor  a  common  blessing  of  God. 

Throughout  the  lohole  world. — That  is  to  say,  throughout  the  whole 
Roman  empire,  of  which  Rome  being  the  capital,  all  that  took  place 
there  was  circulated  throughout  the  whole  civilized  world.  Their  faith 
was  proclaimed  by  the  voice  of  all  believers,  who  alone  could  form 
a  proper  opinion  regarding  it,  for  the  reference  is  evidently  to  their 


36  ROMANS    I.,    8. 

approbation.  Unbelievers,  wiio  haled  both  tlie  people  of  God  and  their 
faitli,  foiiKI  give  no  proper  testimony  concerning  it.  'i'he  commenda- 
tion of  the  servants  of  (Jod  was  all  that  the  Apostle  valued.  Thus  the 
faith  of  tlie  bchevers  whom  (iod  iiad  assembled  at  Rome  was  held  up 
as  an  example,  and  the  A])ostle  here  declares  not  only  for  their  encour- 
agement, but  also  to  excite  them  more  and  more  to  the  performance  of 
their  duly,  that  the  eyes  of  all  the  servants  of  God  throughout  the 
world  were  upon  them.  He  says,  their  faith  was  spoken  of,  not  that  he 
rests  in  this  circumstance,  or  that  he  wishes  them  to  rest  in  their  repu- 
tation as  if  he  would  flatter  them.  Reputation  in  itself  is  nothing.  If 
it  be  unmerited,  it  only  convinces  the  conscience  of  imposture,  and 
when  it  is  real,  it  is  not  our  chief  joy.  Paul  regards  it  with  reference 
to  the  believers  at  Rome,  as  a  mark  of  the  reality  of  their  faith,  and  it 
is  on  this  reality  that  he  grounds  his  thanksgiving.  It  was  a  reason  for 
thanksgiving  lliat  they  were  thus  letting  liieir  light  shine  before  men, 
and  so  glorifying  their  Father  in  heaven.  The  glory  of  all  that  is  good 
in  his  people  belongs  to  God,  and  all  comes  through  Jesus  Christ. 

V.  9. — For  God  is  my  witness,  whom  I  serve  with  my  spirit  in  the  Gospel  of  his 
Son,  that  without  ceasing  I  make  mention  of  you  always  in  my  prayers. 

God  is  my  witness. — This  is  substantially  an  oath  ;  and  refutes  the 
erroneous  and  mischievous  notion  of  some  who  maintain,  from  a  mis- 
apprehension of  what  is  said  by  our  Lord  and  the  Apostle  James,  that 
all  oaths  are  unlawful.  Paul's  affection  for  those  to  whom  he  wrote 
was  such,  that  in  making  liis  appeal  to  God,  he  desires  to  expose  it  to 
his  judgment  in  respect  to  its  truth  and  sincerity. 

Whof?i  I  serve  with  my  spirit. — All  the  service  of  God  is  of  this 
kind,  but  it  is  here  expressed  for  the  sake  of  energy,  and  to  distinguish 
the  true  servants  of  God  who  serve  in  the  gospel  with  their  heart  in  the 
work,  from  hirelings  whose  labors  are  formal  and  only  external.  It 
expresses  the  sincerity  and  ardor  of  the  service  that  Paul  rendered  to 
God,  as  if  he  had  said  with  all  his  heart  and  all  the  faculties  of  his 
soul.  It  also  imports  the  nature  of  the  service  in  wiiicii  he  was 
employed,  namely,  a  spiritual  service,  in  opposition  to  the  service  of 
the  Priests  and  Lcvites  in  the  tabernacle,  which  was  in  a  great  measure 
a  bodily  service.  On  this  account  he  adds,  in  the  Gospel  of  his  Son  ; 
that  is  to  say,  in  the  ministry  of  the  gospel  in  which  he  labored  for  the 
unfolding  of  the  Divine  mysteries  to  make  them  known.  Tiius,  Paul 
shows  from  the  character  of  his  ministry,  that  his  obedience  was  not  in 
pretence  only,  but  in  sincerity. 

Without  ceasing  I  make  inention  of  you  always  in  my  prayers. — 
Some  place  these  last  words,  "always  in  my  prayers,"  in  the  begin- 
ning of  the  next  verse,  as  in  the  Vulgate  and  the  French  versions  ;  but 
the  difference  is  not  material.  This  is  a  striking  proof  of  the  frequency 
of  Paul's  prayers,  in  which  he  interceded  for  those  whom  he  was 
addressing — "  without  ceasing" — "  always."  In  like  manner,  in 
writing  to  the  Philippians,  he  says,  "  Always,  in  every  prayer  of  mine 
for  you  all,  making  request  with  joy."  We  thus  learn  the  duty  of 
Christians  to  pray  for  one  another,  and  that  those  who  beheve  the  gospel 


ROMANS    I,,    10.  37 

are  as  much  bound  to  pray  for  its  success,  and  the  prosperity  of  the 
churches,  as  to  labor  in  the  work.  Both  prayer  and  labor  ought  to  go 
together.  To  pray  without  laboring  is  to  mock  God  :  to  labor  without 
prayer  is  to  rob  God  of  his  glory.  Until  these  are  conjoined,  the  gos- 
pel will  not  be  extensively  successful.  From  many  other  parts  of 
Paul's  writings,  we  learn  how  assiduous  he  was  in  the  duty  of  prayer, 
which  he  so  earnestly  inculcates  on  all  believers.  "  In  everything  giving 
thanks  ;  for  this  is  the  will  of  God  in  Christ  Jesus  concerning  you  ;" 
1st  Thess.  v.,  18.  "Be  careful  for  nothing;  but  in  everything  by 
prayer  and  supplication,  with  thanksgiving,  let  your  requests  be  made 
known  unto  God,"  Phil,  iv,,  6.  How  precious  is  the  promise  connected 
with  this  admonition  !  "  And  the  peace  of  God  which  passeth  all  un- 
derstanding, shall  keep  your  hearts  and  minds  through  Christ  Jesus." 

But  since  all  events  are  fixed,  even  from  eternity,  in  the  counsels 
and  wisdom  of  God,  of  what  avail,  it  may  be  said,  are  these  prayers  ? 
Can  they  change  his  eternal  counsels,  and  the  settled  order  of  events  ? 
Certainly  not.  But  God  commands  us  to  pray,  and  even  the  prayers 
of  his  people  are  included  in  his  decrees  ;  and  what  God  has  resolved 
to  do,  he  often  gives  to  their  prayers.  Instead  then  of  being  vain,  they 
are  among  the  means  through  which  God  executes  his  decrees.  If  in- 
deed all  things  happened  by  a  blind  chance,  or  a  fatal  necessity,  prayers 
in  that  case  could  be  of  no  moral  efficacy,  and  of  no  use  ;  but  since 
they  are  regulated  by  the  direction  of  divine  wisdom,  prayers  have  a 
place  in  the  order  of  events.  After  many  gracious  promises,  it  is 
added,  Ezek.  xxxvi ,  37,  "  Thus  saith  the  Lord  God,  I  will  yet  for 
this  be  inquired  of  by  the  house  of  Israel  to  do  it  for  them."  In  this 
verse  Paul  shows  his  zeal  for  God  and  his  love  for  believers,  which 
ought  never  to  be  separated.  We  should  love  our  brethren  because  we 
love  God.  These  two  things  corresponded  in  Paul  to  the  two  favors 
he  had  received,  which  he  marked  in  the  5th  verse,  namely,  "  Grace 
and  Apostleship  ; "  "  God,"  as  if  he  said,  "  has  given  me  grace,  and  on 
my  part  I  serve  him  with  my  spirt ;  he  has  given  me  Apostleship,  and 
I  have  you  continually  in  remembrance." 

V.  10. — Making  request,  if  by  any  means  now  at  length,  I  might  have  a  prosperous 
journey,  by  the  will  of  God,  to  come  unto  you. 

Making  request. — Paul's  affection  for  those  to  whom  he  wrote  im- 
pelled him,  not  once  or  twice  with  a  passing  wish,  but  at  all  times,  to  de- 
sire to  be  present  with  them,  notwithstanding  the  inconveniences  of  so 
long  and  perilous  a  journey.  He  asks  of  God  that  by  some  means  now 
at  length  he  might  be  permitted  to  visit  them.  Thus,  Christian  love 
searches  out  new  objects  on  which  to  exercise  itself,  and  extends  itself 
even  to  those  who  are  personally  unknown. 

I  might  have  a  prosperous  journey,  by  the  will  of  God. — This 
teaches  us  that  God  by  his  providence  regulates  all  that  takes  place. 
There  is  nothing  with  which  Christians  should  be  more  habitually  im- 
pressed, than  that  God  is  the  disposer  of  all  events.  They  should  look 
to  his  will  in  the  smallest  concerns  of  life,  as  well  as  in  affairs  of  the 
greatest  moment.     Even  a  prosperous  journey  is  from  the  Lord.     In 


38  ROMANS    I.,    12. 

this  way  they  glorify  Cod  by  acknowledging  his  providence  in  all 
things,  and  have  liic  greatest  {Dnfideiice  ami  happiness  in  walking  before 
liini.  Here  we  also  learn  that  while  the  will  of  (iod  concerning  any 
event  is  not  ascertained,  we  have  liberty  to  desire  and  pray  for  what  we 
wish,  provided  our  prayers  and  desires  are  conformed  to  his  holiness. 
But  will  our  prayers  be  agreeable  to  God  if  they  be  contrary  to  his 
decrees  ?  Yes,  provided  they  be  offered  in  submission  to  him,  and  not 
opposed  to  any  known  command,  for  it  is  the  revealed  and  not  tlic  secret 
will  of  God  that  must  be  the  rule  of  our  prayers.  We  also  learn  in  this 
place,  that  since  all  events  depend  on  the  will  of  (Jod,  we  ought  to  ac- 
quiesce in  them,  however  contrary  they  may  be  to  our  wishes,  and 
likewise  that  in  those  things  in  which  the  will  of  God  is  not  apparent, 
wc  should  always  accompany  our  prayers  and  our  desires  with  this 
condition,  if  it  be  pleasing  to  God,  and  be  ready  to  renounce  our  desires 
as  soon  as  they  appear  not  to  be  conformed  to  his  will.  "  0  how 
sweet  a  thing,"  as  one  has  well  observed,  "  were  it  for  us  to  learn  to 
make  our  burthens  light,  by  framing  our  hearts  to  the  burthen,  and 
making  our  Lord's  will  a  law." 

V.  11. — For  I   long  to  see  you,  that  I  may  impart  unto  you  some  spiritual  gift,  to  the 
end  ye  may  be  established. 

Paul  greatly  desired  to  see  the  believers  at  Rome,  to  impart  to  them 
some  spiritual  gift.  The  opinion  of  Augustine  that  this  means  the 
love  of  one's  neighbour,  in  which  he  supposes  the  Church  at  Rome 
was  deficient,  has  no  foundation.  It  was  not  a  new  degree  of  the 
Spirit  of  sanctification  that  he  desired  to  communicate,  for  this  Paul 
had  it  not  in  his  power  to  bestow,  1  Cor.  iii.,  6.  He  appears  to  refer 
to  some  of  the  extraordinary  gifts  conferred  by  the  Apostles,  by  which 
they  might  be  more  established  in  their  most  holy  faith. 

V.  12. — That  is,  that  I  may  be  comforted  together  with  you  by  the  mutual  faith  both 
of  you  and  me. 

That  is. — This  does  not  mean  what  follows  is  intended  as  an  ex- 
planation of  what  he  had  just  said  ;  for  to  those  whom  Paul  addressed 
it  must  have  been  sufficiently  clear  ;  but  it  is  a  modification  of  it 
respecting  his  purpose,  lest  he  should  appear  to  consider  them  as  not 
well  instructed  or  established  in  their  faith.  For  although  he  always 
acted  faithfully,  no  one,  as  is  evident  from  his  writings,  was  ever  more 
cautious  to  avoid  unnecessary  offence.  He  therefore  joins  hinsclf  with 
those  to  whom  he  wrote,  and  refers  to  the  advantage  which  he  also  ex- 
pected reciprocally  to  derive  from  tiicm.  It  is  no  valid  objection  to 
understanding  it  to  be  a  miraculous  gift  which  he  desired  to  com- 
municate, that  he  hoped  for  mutual  advantage  and  comfort  with  those 
whom  he  was  about  to  visit.  This  comfort  or  confirmation  which  he 
looked  for,  was  not  from  a  spiritual  gift  to  be  bestowed  by  them,  but 
would  be  the  effect  of  their  confirmation,  by  the  gift  they  received 
through  him.     The  gift,  too,  bestowed  by  him,  would  be  a  new  proof 


ROMANS    I.,    13.  39 

of  the  power  of  God  in  him,  and  of  his  approbation  in  enabUng  him 
to  exert  such  power.  He  would  be  comforted  and  strengthened  in 
witnessing  their  faith  in  respect  to  his  own  labors  in  his  ministry,  by 
seeing  the  kingdom  of  God  advancing  more  and  more,  and  witli  respect 
to  his  numerous  afflictions  to  which  he  was  on  all  hands  subjected,  and 
also  in  contrasting  the  coldness  and  weakness  of  many  of  which  he 
often  complains,  when  he  observed  the  increasing  power  of  divine 
grace  in  the  saints  at  Rome.  On  the  other  hand,  they  would  derive 
from  Paul's  presence  the  greatest  consolation  from  his  instructions  in 
the  mysteries  of  salvation,  from  his  exhortations,  which  must  contribute 
much  to  their  edification,  as  well  as  from  his  example,  his  counsels,  and 
his  prayers.  It  is  thus  the  duty  of  Christians  to  confirm  each  other  in 
the  faith  ;  and  their  mutual  intercourse  makes  known  the  faith  that 
each  possesses.  They  see  that  their  experience  answers  as  face  answers 
to  face  in  a  glass  ;  and,  by  beholding  the  strength  of  faith  in  their 
brethren,  Christians  are  edified  and  confirmed. 

V.  13. — Now,  I  would  not  have  you  ignorant,  brethren,  that  oftentimes  I  purposed  to 
come  unto  you  (but  was  let  hitherto),  that  I  might  have  some  fruit  among  you  also, 
even  as  among  other  Gentiles. 

Paul's  zeal  and  affection  for  those  to  whom  he  wrote,  were  not  of  re- 
cent origin  ;  they  had  long  been  cherished  in  his  heart.  Of  this  he  did 
not  wish  them  to  be  ignorant.  It  is  of  importance  that  believers  should 
know  the  love  entertained  for  them  by  the  servants  of  God.  It  is  a 
testimony  of  the  love  of  God  himself,  Paul  wished  to  see  some  fruit 
of  his  ministry  among  them.  This  was  his  great  desire  everywhere  in 
the  service  of  Christ.  "  I  have  chosen  you  and  ordained  you,"  said 
Jesus  to  his  Apostles,  "'  that  ye  should  go  and  bring  forth  fruit;"  and 
Paul  ardently  longed  to  see  the  fulfilment  of  this  gracious  promise 
among  those  to  whom  he  wrote,  for  believers  were  his  joy  and  crown. 

As  among  other  Gentiles. — The  Apostleship  of  Paul  had  not  been 
unfruitful,  ch.  xv.,  17.  He  had  travelled  through  a  great  part  of  Syria, 
of  Asia,  and  of  Greece,  and  everywhere  he  had  either  been  the  means 
of  converting  sinners  or  edifying  believers.  This  was  a  source  of 
much  joy  to  him  ;  but  after  so  many  labors,  he  did  not  wish  for  repose. 
He  desired  to  go  to  Rome  to  obtain  fruit  there  also.  He  had  been  let, 
or  hindered  hitherto.  Our  desires  are  always  pleasing  to  God  when 
their  object  is  to  promote  his  glory  ;  but  sometimes  he  does  not  see 
good  to  give  them  effect.  It  was  good  that  it  was  in  David's  heart, 
although  he  was  not  permitted,  to  build  the  house  of  God.  The  times 
and  the  ways  of  God's  providence  are  often  unknown  to  us,  and  there- 
fore our  desires  and  designs  in  his  service  ought  always  to  be  cherished 
in  submission  to  his  Divine  wisdom.  Paul  had  been  hindered  till  now 
from  going  to  Rome.  This  may  have  happened  in  different  ways,  and 
through  what  are  called  second  causes.  It  may  have  been  occasioned 
by  the  services  he  found  it  indispensable  to  perform  in  other  churches 
before  leaving  them,  or  it  may  have  arisen  from  the  machinations  of 
Satan,  the  god  of  this  world,  exciting  disturbances  and  opposition  in 
these  churches,  1  Thess.  ii.,  18  ;  or  he  may  have  been  prevented  by  the 


40  ROMANS    I.,    15.  '^PlC'8^ 

Spirit  of  G(k1,  Acts  xvi.,  7.  His  being  liiiidercd,  by  whatever  means, 
from  ifoiMi;  to  Koine,  when  he  intended  it,  shows  thiit  tlic  Apostles  were 
soniotinics  thwarted  in  tlicir  |)urpos('s,  and  were  not  always  under  the 
guidance  of  Divine  inspiration  in  their  plans.  This,  however,  has 
nothing  to  do  with  the  subject  of  their  inspiration  as  it  respects  the 
Scriptures,  or  as  it  regards  their  doctrine.  Tliose  who  raise  any  objection 
to  the  inspiration  of  the  Scriptures,  from  the  disappointments  or  miscon- 
duct of  the  Apostles,  confound  things  that  entirely  and  essentially  differ. 

V.  14  — I  am  debtor  both  to  the  Greeks  and  to  the  Harbarians,  both  to  the  wise  and 
to  the  unwise. 

Paul  was  their  debtor,  not  by  any  right  that  either  Greeks  or  Barba- 
rians had  acquired  over  him,  but  by  the  destination  which  God  had 
given  to  his  ministry  towards  them.  He  docs  not,  however,  hesitate 
to  recognize  the  debt  or  obligation,  because,  when  God  called  him  to 
their  service,  he  was  in  effect  their  servant,  as  he  says  in  another  place, 
"  Ourselves  your  servants  for  Jesus'  sake."  'J'he  foundation  of  this 
duty  was  not  in  those  whom  he  desired  to  serve,  but  in  God,  and  the 
force  of  this  obligation  was  so  much  the  stronger  as  it  was  divine  ;  it 
was  a  law  imposed  by  sovereign  authority,  and  consequently  an  invio- 
lable law.  With  regard  to  Paul,  it  included,  on  the  one  hand,  all  the 
duties  of  the  Apostolic  office,  and  on  the  other  the  dangers  and  persecu- 
tions to  which  that  office  exposed  him,  without  even  excepting  martyr- 
dom when  he  should  be  called  to  that  last  trial.  All  this  is  similar  to 
what  every  Christian  owes  in  the  service  of  God,  as  far  as  his  abilities, 
of  whatever  kind  they  arc,  and  his  opportunities,  extend. 

As  the  Greeks,  under  which  term  all  civilized  nations  were  included, 
were  the  source  of  the  arts  and  sciences,  of  knowledge  and  civilisation, 
it  might  be  said  that  the  Apostle  should  attach  himself  solely  to  them, 
and  that  he  owed  nothing  to  the  Barbarians.  On  the  contrary,  it  might 
be  alleged  that  he  was  debtor  only  to  the  Barbarians,  as  the  Greeks 
were  already  so  enlightened.  But  in  whatever  way  these  distinctions 
were  viewed,  he  dechires  that  both  the  one  and  the  other  were  equal  to 
him ;  he  was  debtor  to  them  all, — to  the  Greeks,  because  their  light 
was  only  the  darkness  of  error  or  of  idle  speculation — to  the  Barbarians, 
for  he  ought  to  have  compassion  on  their  ignorance.  He  was  debtor  to 
the  wise,  that  is  to  say,  the  philosophers,  as  they  were  called  among 
the  Greeks ;  and  to  the  unwise,  or  those  who  made  no  profession  of 
philosophy.  He  knew  that  both  stood  equally  in  need  of  the  gospel, 
and  that  for  them  all  it  was  equally  adapted.  This  is  the  case  with  the 
learned  and  the  uidearned,  who  are  both  altogether  ignorant  of  the  way 
of  sa  vation,  till  it  be  revealed  to  them  by  the  gospel,  to  which  every- 
thing, by  the  command  of  God,  the  wisdom  as  well  as  the  folly  of  the 
world,  in  one  word,  all  things  besides,  must  yield  subjection. 

V.  15. — So.  as  much  as  in  me  is,  I  am  ready  to  preach  the  gospel  to  you  that  are 
at  Rome  also. 

Paul  was  always  zealous  to  do  his  duty,  at  the  same  time  he  always 
acknowledged  his  dependence  on  God.     This  is  an  example  which 


ROMANS    I.,    15.  41 

Christians  ought  to  imitate  on  all  occasions,  never  to  deviate  from  the 
path  of  duty,  but  to  leave  the  events  in  the  hands  of  God.  The  con- 
trary of  tills  is  generally  the  case.  Christians  are  often  more  anxious 
and  perplexed  about  their  success,  than  with  respect  to  their  duty. 
They  forget  what  regards  themselves,  and  wish  to  meddle  with  what 
does  not  belong  to  them,  but  to  God.  To  you  also.  He  does  not  in- 
quire or  decide  whether  they  ought  to  be  reckoned  among  the  Barba- 
rians or  the  Greeks,  the  wise  or  unwise  ;  he  was  ready  to  preach  the 
gospel  to  them  all. 

Here  terminates  the  Preface  to  the  Epistle.  The  first  five  verses 
include  the  general  introduction,  the  last  ten  embrace  the  particular 
address  to  those  to  whom  it  is  written.  The  introduction  contains  the 
name,  the  character,  and  the  office  of  the  writer ;  his  vindication  of  the 
gospel  against  tiie  cavils  of  the  Jews,  proving  that  it  was  not  a  novel 
doctrine,  and  that  the  Apostles  were  not  opposed  to  the  Prophets.  It 
authenticates  the  whole  of  the  Jewish  Canon,  and  attests  its  inspiration. 
It  undermines  the  errors  of  the  Jews  respecting  tradition,  and  directs 
them  to  the  Scriptures  alone.  It  next  announces  the  Messiah  as  the 
subject  of  the  gospel  ;  his  glorious  person  as  God  and  man,  his  birth 
and  resurrection,  his  abasement  and  exaltation,  and  his  almighty  power. 
It  finally  asserts  the  communication  of  grace  to  the  Apostle,  his  ap- 
pointment to  the  office  he  sustained,  the  purpose  for  which  it  was  con- 
ferred, along  with  a  commission,  of  which  he  states  the  grounds,  to  all 
the  nations  under  heaven.  Where  else  shall  be  found  so  much  matter 
compressed  in  so  little  space, — where  so  much  brevity  connected  with 
so  much  fulness  ? 

In  the  latter  part,  in  which  Paul  addresses  those  to  whom  his  Epistle 
was  directed,  he  introduces  many  things  well  calculated  to  rivet  their 
attention  and  engage  their  affections,  while  at  the  same  time  he  con- 
veys very  grave  and  salutary  instructions.  What  must  have  been  the 
feelings  of  the  Roman  converts,  when  they  saw  the  intense  interest 
with  which  they  were  regarded  by  this  great  Apostle  ;  when  they  con- 
sidered the  grandeur  and  value  of  the  gospel  to  which  he  was  about  to 
call  their  attention  in  his  Epistle  ;  and  when  they  were  cheered  by  the 
hope  of  shortly  seeing  in  the  midst  of  them  one  whose  heart  glowed 
with  such  love  to  God  and  such  benevolence  to  them  !  All  this  must 
have  tended  to  produce  a  reciprocal  regard  and  reverential  feeling  to- 
wards the  Apostle  ;  an  ardent  desire  to  profit  by  his  instructions,  toge- 
ther with  much  gratitude  to  God,  and  many  prayers  to  hasten  his  voy- 
age to  come  among  them.  Paul  did  arrive  at  Rome  ;  but  in  the  Provi- 
dence of  God,  in  a  very  different  manner,  and  in  circumstances  very 
different  from  what  he  appears  to  have  expected  when  he  prayed  for  a 
"  prosperous  journey."  He  went  there  a  prisoner  in  bonds,  was 
shipwrecked  on  his  voyage,  and  kept  in  confinement  after  his  arrival. 
But  although  he  was  bound,  the  word  of  God  was  not  bound,  and  all 
fell  out,  in  the  adorable  Providence  of  God,  for  the  furtherance  of  the 
gospel.  The  circumstances,  however,  in  which  he  was  placed  were 
not  in  the  meantime  joyous,  but  grievous.  Yet  now  that  he  stands 
before  the  throne,  now  that  he  has  received  the  crown  of  righteousness, 


42  ROMANS    I.,    16. 

and  is  numbered  among  llie  spirits  of  just  men  made  perfect,  what 
regret  can  he  experience  that,  during  the  few  and  evil  days  he  spent  on 
earth,  he  was  conducted  to  Rome  through  persecutions,  imprisonments, 
storms,  and  shipwreck,  an  outcast  among  men,  but  approved  and  ac- 
cepted of  Ciod? 


CHAPTER  I.    PART  II. 

ROMANS  I.,  16-32. 


Having  concluded  his  prefatory  address,  the  Apostle  now  announces, 
in  brief  but  comprehensive  terms,  the  grand  subject  which  occupies 
the  first  five  chapters  of  this  Epistle,  namely,  the  doctrine  of  justifica- 
tion by  faith. 

V.  16. — For  I  am  not  ashamed  of  the  gospel  of  Christ:  for  it  is  the  power  of  God 
unto  salvation  to  every  one  that  believeth  ;  to  the  Jew  first,  and  also  to  the  Greek. 

I  am  not.  ashamed. — Paul  here  follows  up  what  he  had  just  said  of 
his  readiness  to  preach  the  gospel  at  Rome,  by  declaring  that  he  was 
not  ashamed  of  it.  This  would  also  convey  a  caution  to  those  whom 
he  addressed  against  giving  way  to  a  strong  temptation  to  which  they 
were  exposed,  and  which  was  no  doubt  a  means  of  deterring  many  from 
embracing  the  gospel  to  whom  it  was  preached.  He  knew  from 
personal  experience  the  opposition  which  the  gospel  everywhere  en- 
countered. By  the  Pagans  it  was  branded  as  Atheism  ;  and  by  the 
Jews  it  was  abhorred  as  subverting  the  law  and  tending  to  licentious- 
ness ;  while  both  Jews  and  Gentiles  united  in  denouncing  the  Christians 
as  disturbers  of  the  public  peace,  who,  in  their  pride  and  presumption, 
separated  themselves  from  the  rest  of  mankind.  Besides,  a  crucified 
Saviour  was  to  the  one  a  stumbling-block,  and  to  the  other  foolishness. 
This  doctrine  was  cverywiiere  spoken  against,  and  the  Christian  forti- 
tude of  tiie  Apostle,  in  acting  on  the  avowal  he  here  makes,  was  as 
truly  manifested  in  the  calmness  with  whicii  he  viewed  the  disdain  of 
the  philosophers,  the  contempt  of  the  proud,  and  the  ridicule  of  the 
multitude,  as  in  the  steadfast  resolution  with  which,  for  the  name  of  the 
Lord  Jesus,  he  confronted  personal  danger,  and  even  death  itself.  His 
courage  was  not  more  conspicuouB  when  he  was  ready  "  not  to  be 
bound  only,  but  also  to  die  at  Jerusalem,"  than  when  he  was  enabled 
to  enter  Atiiens  or  Rome  without  being  moved  by  the  prospect  of  all 
that  scorn  and  derision  which  in  these  great  cities  awaited  him. 

But  the  grand  reason  which  induced  the  Apostle  to  declare  at  the 
cutset  of  this  Epistle  tiial  he  was  not  ashamed  of  the  gospel,  is  a  reason 
which  applies  to  every  age  as  well  as  to  that  in  which  Christ  was  first 
preached.     His  declaration  implies  that  while  in  reality  there  is  no  just 


ROMANS    I.,    16.  43 

cause  to  be  ashamed  of  the  gospel,  there  is  in  it  something  which  is 
not  acceptable,  and  that  it  is  generally  hated  and  despised  among  men. 
The  natural  man  reccivcth  not  the  things  of  the  Spirit  of  God  ;  for 
they  are  foolishness  unto  him.  They  run  counter  to  his  most  fondly 
cherished  notions  of  independence  ;  they  abase  in  the  dust  all  the  pride 
of  his  self-reliance,  and  stripping  him  of  every  ground  of  boasting,  and 
demanding  implicit  submission,  they  awaken  all  the  enmity  of  the 
carnal  mind.  Even  they  who  have  lasted  of  the  grace  of  God,  are 
liable  to  experience  and  often  to  yield  to  the  deeply  rooted  and  sinful 
feeling  of  being  ashamed  of  the  things  of  God.  So  prevalent  is  this 
even  among  Christians  the  most  advanced,  that  Paul  deemed  it  neces- 
sary to  warn  Timothy  respecting  it,  whose  faithfulness  he  so  highly 
celebrates.  "  Be  not  thou  therefore  ashamed  of  the  testimony  of  our 
Lord,"  In  connection  with  this  he  makes  the  same  avowal  for  himself 
as  in  the  passage  before  us,  declaring  at  the  same  time  the  strong 
ground  on  which  he  rested,  and  was  enabled  to  resist  this  temptation. 
Whcreunto  he  says,  "  I  am  appointed  a  preacher,  and  an  apostle,  and 
a  teacher  of  the  Gentiles.  For  which  cause  I  also  suffer  these  things  : 
nevertheless  I  am  not  ashamed  ;  for  I  know  whom  I  have  believed, 
and  am  persuaded  that  he  is  able  to  keep  that  which  I  have  committed 
unto  him  against  that  day."  At  the  same  time  he  commends  Onesi- 
phorus  for  not  being  ashamed  of  his  chain,  2  Tim.  i.,  8,  12,  16.  And 
He  who  knew  what  is  in  man,  solemnly  and  repeatedly  guarded  his 
disciples  against  this  criminal  shame,  enforcing  his  admonitions  by  the 
most  awful  sanction.  "  For  whosoever  shall  be  ashamed  of  me  and  of 
my  words,  of  him  shall  the  Son  of  Man  be  ashamed,  when  he  shall 
come  in  his  own  glory,  and  in  his  Father's,  and  of  his  holy  angels." 

That  system,  in  which  there  is  nothing  of  "  foolishness  "  in  the  eyes 
of  this  world's  wisdom,  cannot  be  the  gospel  of  which  Paul  deemed  it 
necessary  to  affirm  that  he  was  not  ashamed.  No  other  religion  is  so 
offensive  to  the  pride  of  man  ;  no  other  system  awakens  shame  in  the 
breasts  of  its  votaries ;  and  yet  every  false  doctrine  has  in  it  more  or 
less  of  what  is  positively  absurd,  irrational,  and  disgraceful.  It  is  also 
observable,  that  the  more  the  gospel  is  corrupted,  and  the  more  its 
peculiar  features  are  obscured  by  error,  the  less  do  we  observe  of  the 
shame  it  is  calculated  to  produce.  It  is,  in  fact,  the  fear  of  opposition 
and  contempt  that  often  leads  to  the  corruption  of  the  gospel.  But  this 
peculiarity  affords  a  strong  proof  of  the  truth  of  the  Apostle's  doctrine. 
Had  he  not  been  convinced  of  its  truth,  would  it  not  have  been  mad- 
ness to  invent  a  forgery  in  a  form  which  excites  the  natural  prejudices 
of  mankind  ?  Why  should  he  forge  a  doctrine  which  he  was  aware 
would  be  hateful  to  the  world  ?  In  this  declaration  Paul  may  also  have 
had  reference  to  the  false  mysteries  of  the  Pagans,  which  they  carefully 
concealed,  because  they  contauied  many  things  that  were  infamous,  and 
of  which  they  were  justly  ashamed.  When  the  Apostle  says,  he  is 
not  ashamed  of  the  gospel,  it  further  implies  that  he  gloried  in  it,  as  he 
says.  Gal.  vi.,  14,  "  God  forlml  that  I  should  glory,  save  in  the  cross 
of  our  Lord  Jesus  Cimst ;"  and  thus  he  endeavors  to  enhance,  in  the 
eyes  of  those  to  whom  he  wrote,  the  value  and  excellence  of  the  gospel, 


44  ROMANS    I.,    16. 

in  order  more  fully  to  arrest  their  attention  before  he  entered  on  his 
subject. 

The  Gospel  of  Christ. — A.  little  before,  he  had  called  it  "  the  gospel 
of  (Jod  ;"  he  now  designates  it  the  gospel  of  Christ,  who  is  not  only 
its  author,  but  also  its  essential  subject.  The  gospel  is,  therefore, 
called  the  preaching  of  Jesus  Clirist,  and  of  the  unsearchable  riches  of 
Christ.  Tiiis  gospel,  then,  which  Paul  was  ready  to  preach,  and  of 
which  he  was  not  ashamed,  was  the  gospel  of  (Jod  concerning  his  Son. 
Tiie  term  gospel,  which  signifies  glad  tidings,  is  taken  from  Isaiah  iii., 
7,  and  Ixi.,  1,  where  the  Messiah  is  introduced  as  saying,  "The  Lord 
lialh  anointed  me  to  preach  good  tidings." 

For  it  is  the  power  of  God  unto  salvation. — Here  the  Apostle  gives 
the  reason  why  he  is  not  ashamed  of  the  gospel  of  Christ.  The  gospel 
is  the  great  and  admirable  mystery,  which,  from  the  beginning  of  the 
world,  had  been  hid  in  God,  into  whicli  the  angels  desire  to  look, 
whereby  iiis  manifold  wisdom  is  made  known  unto  the  principalities 
and  powers  in  iieavcnly  places.  It  is  the  efficacious  means  by  which 
God  saves  men  from  sin  and  misery,  and  bestows  on  them  eternal  life 
— the  instrument  b)'  which  he  triumphs  in  their  hearts,  and  destroys  in 
them  the  dominion  of  Satan.  The  gospel,  which  is  the  word  of  God, 
is  quick,  and  powerful,  and  sharper  tiian  any  two-edged  sword  ;  by  it, 
as  the  word  of  truth,  men  are  begotten  by  the  will  of  God,  James  i., 

18,  1  Peter  i.,  23 ;  and  through  the  faith  of  the  gospel  they  are  kept  by 
his  power  unto  salvation,  1  Peter  i.,  5.  The  exceeding  greatness  of 
the  power  of  God  exerted  in  the  gospel  toward  those  who  believe,  is 
compared  to  his  mighty  power  which  he  wrought  in  Clirist,  when  he 
raised  him  from  the  dead,  and  set  him  at  his  own  right  hand,  Eph.  i., 

19.  Thus,  while  the  preaching  of  the  cross  is  to  them  that  perish 
foolishness,  to  those  who  are  saved  it  is  the  power  of  God. 

The  gospel  is  power  in  the  hand  of  God  as  opposed  to  our  natural 
impotence  and  utter  inability  to  obtain  salvation  by  anytiiing  we  can  do, 
Rom.  v.,  6,  and  also  in  opposition  to  the  law  which  cannot  save,  being 
"  weak  tiirough  the  flesh,"  Rom.  viii.,  3.  It  has  been  observed  that 
the  article  the  before  power  is  not  in  the  original.  The  article,  how- 
ever, is  not  necessary.  The  Apostle  does  not  mean  power  as  an  attri- 
bute, for  the  gospel  is  no  attribute  of  God.  It  is  power,  as  it  is  the 
means  which  God  employs  to  accomplish  a  certain  end.  When  it  is 
said  the  gospel  is  God's  power  unto  salvation,  all  other  means  of  sal- 
vation are  excluded. 

To  every  one  that  helievcth. — This  power  of  God  unto  salvation  is 
applied  through  faith,  w^ithout  which  God  will  neither  justify  nor  save 
any  man,  because  it  is  the  appointed  means  of  his  people's  union  with 
Jesus  Christ.  Faith  accepts  the  promise  of  God.  Faith  embraces  the 
satisfaction  and  merit  of  Jesus  Christ,  which  are  the  foundation  of  sal- 
vation ;  and  neither  that  satisfaction  nor  that  merit  would  be  imputed, 
were  it  not  rendered  ours  by  faith.  Finally,  by  faith  we  give  ourselves 
to  Jesus  Christ,  in  order  that  he  may  possess  and  conduct  us  for  ever. 
When  Ciod  justifies  he  gives  grace,  but  it  is  always  in  maintaining  the 
rights  of  his  majesty,  in  making  us  submit  to  his  law,  and  to  the  direc- 


ROMANS    I.,    17.  45 

tion  of  his  holiness,  that  Jesus  Christ  may  reigii  in  our  hearts.  The 
gospel  is  the  power  of  God  unto  salvation  to  every  one  without  any 
distinction  of  age,  sex,  or  condition,  of  birth  or  of  country,  without 
excepting  any  one,  provided  he  be  a  believer  in  Christ.  The  expres- 
sion, "every  one,"  respects  the  extent  of  the  call  of  the  gospel,  in  oppo- 
sition to  that  of  the  law,  which  was  addressed  to  the  single  family  of 
Abraham. 

To  the  Jew  first,  and  also  to  the  Greek. — This  distinction  includes 
all  nations,  for  the  Jews  were  accustomed  to  comprehend  under  the 
name  of  Greek  all  the  rest  of  the  world,  as  opposed  to  their  own  nation. 
The  Greeks,  from  the  establishment  of  the  Macedonian  empire,  were 
better  known  to  the  Jews  than  any  other  people,  not  only  on  account 
of  their  power,  but  likewise  of  their  knowledge  and  civilisation.  Paul 
frequently  avails  himself  of  this  distinction. 

To  the  Jeio  first. — From  the  days  of  Abraham,  their  great  progenitor, 
the  Jews  had  been  higlily  distinguished  from  all  the  rest  of  the  world 
by  their  many  and  great  privileges.  It  was  their  high  distinction  that 
of  them  Christ  came,  "  who  is  overall,  God  blessed  forever."  They 
were  thus,  as  his  kinsmen,  the  royal  family  of  the  human  race,  in  this 
respect  higher  than  all  others,  and  they  inherited  Emmanuel's  land. 
While,  therefore,  the  evangelical  covenant,  and  consequently  justifica- 
tion and  salvation,  equally  regarded  all  believers,  the  Jews  held  the 
first  rank,  as  the  ancient  people  of  God,  while  the  other  nations  were 
strangers  from  the  covenants  of  promise.  The  preaching  of  the  gospel, 
was  to  be  addressed  to  them  first,  and  at  the  beginning  to  them  alone, 
Matt.  X.,  6  ;  for,  during  the  abode  of  Jesus  Christ  upon  earth,  he  was 
the  minister  only  of  the  circumcision,  chap,  xv.,  8.  "  I  am  not  sent," 
he  says,  "  but  to  the  lost  sheep  of  the  house  of  Israel,"  and  he  com- 
manded that  repentance  and  remission  of  sins  should  be  preached  in 
his  name  among  all  nations,  "  beginning  at  Jerusalem."  Acts  iii.,  26  ; 
xiv.,  26.  Thus,  while  Jews  and  Gentiles  were  united  in  the  parti- 
cipation of  the  gospel,  the  Jews  were  not  deprived  of  their  rank,  since 
they  were  the  first  called. 

The  preaching  of  the  gospel  to  the  ie\^-s,  first,  served  various  im- 
portant ends.  It  fulfilled  Old  Testament  prophecies,  as  Isa.  ii.,  3.  It 
manifested  the  compassion  of  the  Lord  Jesus  for  those  who  shed  his 
blood,  to  whora,  after  his  resurrection,  he  commanded  his  gospel  to  be 
first  proclaimed.  It  showed  that  it  was  to  l)e  preached  to  the  chief  of 
sinners,  and  proved  the  sovereign  efficacy  of  his  atonement  in  expiating 
the  guilt  even  of  his  murderers.  It  was  fit,  too,  that  the  gospel  should 
be  begun  to  be  preached  where  the  great  transactions  took  place  on 
which  it  was  founded  and  established  ;  and  this  furnished  an  example 
of  the  way  in  which  it  is  the  will  of  the  Lord  that  his  gospel  should  be 
propagated  by  his  disciples,  beginning  in  their  own  houses  and  their 
own  country. 

V.  17. — For  therein  is  the  risthteousness  of  God  revealed  from  faith  to  faith  ;  as  it  is 
written.  The  just  shall  lire  by  fiith. 

The  righteousness  of  God. — This  phrase  may,  according  to  circum- 


4G  ROMANS    I.,    17. 

stanrcs,  incaii  cither  the  personal  allribute  of  God,  or,  as  in  this  place, 
tiic  ri<flUcousnoss  which  (lod  has  provided,  vvhirji  he  has  effecled,  and 
which  he  imputes  for  justification  to  all  his  elect.  It  is  through  this 
riLjhtcousncss,  revealed  in  the  gospel,  that  the  gospel  isTthc  power  of 
(Jod  unto  salvation.  Paul  reverts  to  its  manifestation,  cliap.  iii.,  21, 
where  the  signification  of  this  most  important  cxjjression  will  he,  fully 
considered.  At  present  it  is  sufiicient  to  remark,  that  the  grand  ohjcct 
of  the  Apostle  is  to  show  that  man,  having  lost  his  own  righteousness, 
and  iherohy  fallen  uiuler  condemnation,  (iod  has  provided  for  him  a 
righteousness — the  complete  fulfilment  of  the  law  in  all  its  tlireatiMiings 
and  all  its  precepts — by  which,  being  placed  to  his  account  through 
faith,  he  is  acquitted  from  guilt,  freed  from  condemnation,  and  entitled 
to  the  reward  of  eternal  life. 

Is  revealed. — This  expression  regards  the  assertion  in  the  second 
verse  of  this  chapter,  that  the  gospel  had  formerly  been  promised  by 
the  prophets.  The  righteousness  of  (iod  must  be  contemplated  at  three 
periods, — first,  at  the  period  when  God  purposed  it;  second,  at  the 
period  when  he  promised  it ;  and,  third,  at  the  period  when  he  revealed 
it.  lie  purposed  it  in  his  eternal  decrees,  he  promised  it  after  the  fall, 
and  now  it  is  actually  revealed  in  the  gospel.  Paul  does  not  say,  that 
it  began  only  under  the  gospel  to  display  its  efficacy,  or  that  it  was  not 
known  under  the  Mosaic  dispensation  ;  on  the  contrary,  he  was  about 
to  show  that  the  Prophet  liabakkuk  had  referred  to  it,  and  in  the  fourth 
chapter  he  proves  that  Al)raham  was  justified  by  the  imputation  of 
this  same  righteousness  ;  but  he  here  declares,  that  its  full  and  perfect 
revelation  was  made  by  the  gospel,  in  which  it  is  testified  that  at  length 
it  has  been  "  brought  in,"  as  had  been  promised.  Daniel  ix.,  24. 
Looking  forward  to  the  revelation  of  this  righteousness,  the  Prophet 
Isaiah  Ivi.,  1,  writes,  "  Thus  saith  the  Lord,  keep  ye  judgment,  and 
do  justice  ;  for  my  salvation  is  near  to  come,  and  my  righteousiiess  to 
be  revealed.''^  The  Prophet  thus  announced  in  his  time  tliat  it  was 
near  to  he  revealed,  and  tlie  Apostle  affirms  that  it  is  now  revealed. 

From  faith  to  faith. — Various  interpretations  iiave  been  given  of  this 
phrase,  although  th^re  appears  to  be  little  difficulty  in  ascertaining  its 
meaning.  Some  explain  it  as  signifying  from  the  faith  of  the  Old  Tes- 
tament to  the  faith  of  the  New  ;  some  from  one  degree  of  faith  to 
another ;  some  from  the  faith  of  the  Jew  to  the  faith  of  the  Gentile  ;  and 
others  altogether  of  faith.  The  expression  is  evidently  elliptical ;  and 
in  order  to  understand  it,  it  is  necessary  to  observe,  that  the  literal  ren- 
dering is  not  ''from  faith  to  faith,"  but  "  by  faith  to  faith  ;"  the  same 
words  in  the  original  are  thus  translated  in  the  same  verse,  the  just 
shall  live  " /;y/a/i/i."  The  meaning,  then,  is,  the  righteousness  which 
is  by  faith,  namely,  which  is  received  by  faith,  is  revealed  to  faith,  or 
in  order  to  be  believed.  This  is  entirely  consistent  with  what  the 
Apostle  says  in  chapter  iii.,  22,  where  he  reverts  to  the  subject,  and 
announces  that  the  righteousness  of  God,  which  is  by,  or  through  faith 
of  Jesus  Christ,  is  unto  all  and  upon  all  them  that  believe.  There  is 
then  no  difficulty  in  this  expression,  especially  since  the  meaning  is 


ROMANS    I,,    17.  47 

placed  beyond  dispute  in  this  passage,  where  the  same  truth  is  fully 
expressed. 

As  it  is  written. — Here  is  a  reference  to  the  Old  Testament  Scrip- 
tures, as  attesting  what  liad  just  been  affirmed,  thus  proving  the  corres- 
pondence between  the  Old  Testament  and  the  New,  as  was  also  shown 
in  tlie  second  verse  of  this  chapter,  and  teaching  us  to  rest  our  faith  on 
the  testimony  of  the  Scriptures  in  whatever  part  of  them  it  is  found. 
The  just  shall  live  hj  faith,  or  rather,  following  the  order  of  the  words 
in  the  original,  the  just  or  the  righteous  by  failii  shall  live.  The  doc- 
trine, however,  is  substantially  the  same  in  whichsoever  of  these  ways 
the  phrase  is  rendered,  and  the  meaning  is,  they  who  are  righteous  by 
faith,  that  is,  by  having  the  righteousness  of  God  which  is  received  by 
faith  imputed  to  tiiem,  shall  live.  Paul  repeats  the  same  declaration  in 
two  other  places,  namely,  in  Gal.  iii.,  11,  where  he  proves  that  men 
cannot  be  justified  by  the  law  ;  and  also  in  Hebrews  x.,  38,  where  he 
is  exhorting  those  to  whom  he  writes  to  continue  firm  in  the  faith  ;  and 
immediately  afterwards,  explaining  the  meaning  of  that  expression,  he 
shows  at  large,  in  the  following  chapter,  that  men  were  saved  by  faith 
before,  as  well  as  after,  the  coming  of  the  Messiah.  In  both  cases  the 
eye  of  faith  was  steadfastly  fixed  on  the  same  glorious  object.  Before 
his  advent  faith  rested  on  that  event,  considered  in  the  promise.  After 
the  coming  of  the  Messiah,  faith  rejoices  in  the  accomplishment  of  the 
promise.  Thus  it  is  only  by  faith  in  the  testimony  of  God,  as  receiv- 
ing his  righteousness  wrought  by  the  Messiah,  that  man  can  be  just  or 
righteous  in  his  sight.  The  passage  itself  is  quoted  from  the  prophe- 
cies of  Habakkuk,  and  is  generally  supposed  to  relate,  in  its  primary 
sense,  to  the  deliverance  from  the  Babylonish  captivity,  which  was  a 
type  of  the  deliverance  obtained  by  the  gospel.  Through  faith  in  the 
Divine  promises,  the  first  was  obtained,  and  the  second  in  like  manner 
is  obtained  through  faith.  But  in  whatever  sense  the  prophet  used 
these  words,  the  Apostle,  speaking  by  the  same  Spirit,  assigns  to  them 
their  just  and  legitimate  extension.  They  are  true  in  respect  to  an 
earthly  and  temporal  deliverance,  and  are  equally  true  in  respect  to  a 
spiritual  deliverance. 

Many,  however,  understand  such  quotations,  where  the  Apostle  says 
it  is  written,  as  mere  accommodation,  not  implying  prediction  of  the 
thing  to  which  they  are  applied.  This  is  a  most  unwarrantable  and 
baneful  method  of  handling  the  word  of  God.  It  is  in  this  light  that 
professors  Tholuck  and  Stuart,  in  their  Commentaries  on  this  Epistle, 
often  view  this  form  of  expression.  But,  on  the  contrary,  it  is  always 
used  as  introducing  what  is  represented  as  a  fulfilment  of  prediction,  or 
an  interpretation  of  its  meaning.  If  Neologians  are  to  be  held  guilty 
for  explaining  the  miracles  of  Christ  on  natural  principles,  are  they  less 
criminal  who  explain,  as  mere  accommodation  of  Scripture  language, 
what  is  quoted  by  an  Apostle  as  a  fulfilment  of  prophecy  ?  Several 
quotations  from  the  Old  Testament  in  this  Epistle  are  explained  by  both 
these  authors  on  the  above  Ncological  principle.  Professor  Stuart,  on 
this  passage,  says,  "  It  is  not  necessary  to  suppose,  in  all  cases  of  this 
nature,  that  the  writer  who  makes  such  an  appeal,  regards  the  pas-sage 


48  ROMANS    I.,    17. 

which  he  quotes  as  p/T(/a7/o/j.  Plainly,  this  is  not  always  the  case 
with  the  writers  of  the  New  TestaincMit,  as  nearly  all  commentators 
now  concede."  Professor  Tholuck  remarks,  that  "  the  pious  Jew  loved 
to  use  Bible  phrases  in  speakin;^  of  the  things  of  common  life,  as  this 
seemed  to  connect,  in  a  manner,  his  personal  observations  and  the  events 
of  his  own  history  with  tho.s(;  of  holy  writ."  He  adds,  that  the  Tal- 
mud coniains  numerous  ([uotalions  introduced  by  such  forms,  without," 
lie  contiiuies,  "  there  being  understood  any  real  fulfdment  of  the  text 
in  the  fact  which  is  spoken  of.  This  practice  was  also  followed  by  the 
Apostles."*  The  subject  of  quotation  by  accommodation  is  one  of  such 
paramount  importance,  involving  so  deeply  the  honor  of  the  Holy 
Scriptures,  and  at  the  same  time  is  so  lightly  thought  of  by  many,  that 
it  challenges  the  most  serious  attention. 

Nothing  can  be  more  dishonorable  to  the  character  of  divine  revela- 
tion, and  injurious  to  the  edification  of  believers,  than  this  method  of 
explaining  the  (piotations  in  the  New  Testament  from  the  Old,  not  as 
predictions  or  interpretations,  but  as  mere  illustrations  by  way  of  ac- 
commodation. In  this  way,  many  of  the  prophecies  referred  to  in  the 
Epistles  are  thrust  aside  from  their  proper  application,  and  Christians 
are  taught  that  they  do  not  prove  the  very  things  the  Apostles  adduced 
them  to  establish. 

The  great  temptation  to  this  manner  of  understanding  them,  is  the 
fact  that  such  prophecies  generally,  as  they  lie  in  the  Old  Testament, 
are  obviously  applied  to  temporal  events,  whereas,  in  the  New,  they 
are  applied  to  the  affairs  of  Christ  and  his  kingdom.  But  this  is  a 
difficulty  to  none  who  understand  the  nature  of  the  Old  Testament  dis- 
pensation, while  the  supposition  that  it  is  a  difficulty,  argues  an  asto- 
nishing want  of  attention  to  both  covenants.  Not  only  the  ceremonies, 
but  the  personages,  facts,  and  whole  history  of  the  Jewish  people, 
have  a  letter  and  a  spirit,  without  the  knowledge  of  which  they  cannot 
be  understood,  either  in  their  true  sense,  or  in  a  sense  at  all  worthy  of 
God,  That  the  Old  Testament  predictions  then  should  primarily  refer 
to  temporal  events  in  the  Jewish  history,  and  in  a  secondary,  but  more 
important  view,  to  the  Messiah  and  the  gospel,  is  quite  in  accordance 
with  what  is  taught  us  everywhere  by  the  New  Testament.!     Instead 

•  In  the  Presbyterian  Review,  No.  xxx  ,  p.  237,  it  is  observed,  "  This  idea  of  quota- 
tion by  accommodation,  is  as  old  as  the  time  of  Arias  Montanus;"  and  after  remarking 
that  in  the  above  passafje  it  is  visited  with  merited  castigation,  the  reviewer  adds: 
"  Professor  Tholuck's  authority,  indeed,  in  any  matter  in  which  the  honor  of  inspira- 
tion is  involved,  is  not  very  high  ;"  so,  at  least,  we  think  all  who  have  escaped  the 
chilling  influence  of  Socinianisin,  must  acknowledge  respecting  any  writer,  who,  in 
one  place,  tells  us  that  "  Paul  probably  used  cert.iin  words,  without  attaching  to  them 
any  definite  idea" — (p.  l-'JO) — in  another,  suggests  the  supposition  that  the  Apostle 
"  had  forgotten  what  ought  to  have  followed"— (p  l.'j?)— and,  in  the  present  verse, 
informs  us  that,  with  the  view  of  better  adapting  the  declaration  of  tlie  prophet  to  his 
subject,  he  gave  a  "  violent  construction  to  the  translation  of  the  Septuaginf ;"  and 
whatever  Tholuck's  authority  may  be,  Stuart's  is  no  greater  ;  for  water  cannot  rise 
higher  than  its  source  ;  and  on  this  subject  of  accommodation,  with  the  exception  of 
the  very  obnoxious  sentiment  which  we  have  just  cited,  the  American  critic  is  no  more 
than  the  copyist  of  the  German. 

t  See  the  Author's  Book  on  "the  Evidences,  &c.,  on  the  primary  and  secondary 
senses  of  prophecy,  and  itd  division  into  three  branches." — Vol.  i.,  p.  44.'),  3d  edition. 


ROMANS    I.,    17.  ■*  49 

of  creating  a  difficulty,  this  peculiarity  is  entirely  consistent  with  the 
prominent  features  of  Christianity,  and  calls  for  fresh  admiration  of  the 
Divine  wisdom.  It  is  one  of  those  characteristics  which  prove'  the 
Bible  to  be  God's  own  book  ;  and,  as  usual,  men's  attempts  to  mend  it 
only  serve  to  mar  its  beauty  and  obscure  its  evidence.  In  Gal.  iii.,  10, 
it  is  asserted,  that  "  as  many  as  are  of  the  works  of  the  law  are  under 
the  curse."  Why  are  they  affirmed  to  be  under  the  curse  ?  Because 
it  is  written,  "  Cursed  is  every  one  that  continueth  not  in  all  things 
which  are  written  in  the  book  of  the  law  to  do  them."  The  phrase,  it 
is  ivritten,  is  used  here  to  connect  an  inference  or  conclusion  with  the 
premises  on  which  it  is  founded.  The  assertion,  that  all  who  are  of 
the  works  of  the  law  are  under  the  curse,  is  founded  on  the  thing  said 
to  be  written.  The  phrase,  then,  is  indicative  of  true  fulfilment  or  in- 
terpretation of  meaning. 

In  like  manner,  what  is  spoken  of,  Matthew  xiii.,  14,  and  John  xii., 
39,  40,  is,  in  Rom.  xi.,  8,  introduced  with  the  phrase,  "  it  is  written." 
By  the  same  phrase  also  is  introduced.  Gal.  iv.,  27,  the  reference  to 
the  prophecy  of  Isaiah  liv.,  1.  This  must  be  prediction,  because 
there  does  not  appear  to  be  any  reference  to  a  subordinate  event  in  the 
Jewish  history.  It  is  an  immediate  prophecy  of  the  calling  of  the 
Gentiles. 

We  learn  from  Gal.  iv.,  21,  26,  that  even  the  history  of  Abraham's 
family  was  typical,  and  the  recorded  facts  of  ancient  times  are  explained 
as  predictions  of  gospel  times.  "  Tell  me,  ye  that  desire  to  be  under 
the  law,  do  ye  not  hear  the  law  !"  In  what  respect  could  they  hear 
the  law  on  the  point  referred  to  ?  In  the  events  that  took  place  in 
Abraham's  house.  These  facts  are  represented  as  a  part  of  the  law, 
and  the  spiritual  truth  as  the  proper  interpretation. 

Not  only  is  the  phrase,  "it  is  written,"  always  applied  to  indicate 
prediction  or  interpretation,  but  it  was  so  understood  and  applied  in  our 
Lord's  lime.  When  the  priests  and  scribes  were  asked  where  Christ 
should  be  born,  they  answered,  in  Bethlehem,  fo7'  thus  it  is  written, 
Matt,  ii.,  5.  This  phrase,  then,  they  employed  to  indicate  true  fulfilment 
of  prediction. 

This  very  reference  to  Habakkuk  is  explained,  Gal.  iii.,  11,  as  pre- 
diction. It  is  asserted  in  the  beginning  of  the  verse,  that  no  man  can 
be  justified  by  the  law,  because  it  is  ivritten  by  the  Prophet.  Here 
the  impossibility  of  justification  by  the  law  is  founded  on  the  prophecy 
quoted.  But  if  this  prophecy  related  only  to  a  temporal  event  in  the 
Jewish  history,  the  fact  being  so  written  would  not  bear  out  the  con- 
clusion. That  the  prophecy  there  refers  to  the  justification  of  sinners 
before  God,  as  its  true  and  most  important  meaning,  is  the  necessary 
sense  of  the  passage.  So  little  foundation  have  the  above  named 
writers  for  their  bold  perversions  of  the  word  of  God  on  this  point. 
Their  doctrine  respecting  it  manifests  great  ignorance  of  Scripture. 

The  passage  in  Matthew  ii.,  15,  has  been  supposed  by  some  to  be  ut- 
terly incapable  of  interpretation,  in  the  sense  of  real  fulfilment,  as  pre- 
diction. "  Out  of  Egypt  have  I  called  my  Son."  The  prophecy  there  re- 
ferred to  is  found  in  Hosea  xi.,  1,  and  evidently  refers  to  the  calling  of  the 

4 


IK)  ROMANS    I.,    17. 

Israelites  out  of  Egypt.  How  then  can  it  i)e  the  fulfihnent  of  the 
prophecy  accoriiing  to  the  apphcatioii  in  llie  Evangelist  ?  Nothing  is 
more  easy  than  the  solution  of  this  supposed  insuperable  dilficulty. 
The  words  of  the  Prophet  iiave,  in  the  primary,  or  literal  sense,  a  re- 
ference to  the  liislorical  event — the  calling  of  the  Israelites,  as  nation- 
ally the  typical  Son  of  God,  out  of  the  land  of  I'^gypt ;  and,  in  the 
secondary  or  spiritual  sense,  couched  under  the  figure,  they  refer  to  the 
calling  of  the  true  Son  of  (Jod  o\it  of  Egypt,  where  he  had  gone  to  so- 
journ in  order  to  accomplish  this  prediction.  The  Son  of  (»od  is,  in 
Isaiah  xlix.,  3,  expressly  addressed  under  the  name  of  Israel.  It  argues 
the  highest  presumption,  and  even  blasphemy,  to  explain  this  quotation 
on  the  principle  of  accommodation,  when  the  Evangelist  says,  "  that  it 
might  be  fulfilled,"  and  thus  intimates  tiiat  this  event  was  one  predeter- 
mined in  the  councils  of  eternity.  Is  mere  accommodation  fulfilment 
in  any  sense  ?  I  low  must  infidels  sneer  at  sucii  violent  efforts  to 
explain  away  a  dilficulty,  wliich  is,  after  all,  imaginary  !  The  language 
here  used  by  the  Evangelist,  establishes  beyond  all  contradiction  the 
double  reference  of  many  of  the  prophecies  of  the  old  Testament. 

Some  commentators  refer  to  Acts  xxviii.,  25,  as  an  example  of  a 
passage  which  the  Apostle  quotes  as  prediction,  when  it  is  not  pre- 
diction. This  Scripture  is  supposed  to  have  reference  to  the  Jews,  as 
neglecting  all  warnings  till  they  were  finally  carried  into  captivity.  It 
may  have  such  a  reference.  But  this  is  not  so  certain  as  that  it  has  the 
secondary  reference  to  the  state  of  the  Jews  with  respect  to  the  re- 
jection of  tiie  gospel.  Instead,  then,  of  being  received  as  applied  to 
the  latter  by  way  of  accommodation,  or  as  illustrative  of  the  same 
principle,  there  is  no  absolute  certainty  of  a  primary  reference ;  but 
there  can  be  no  doubt  that  it  predicts  the  unbelief  and  hardness  of 
heart  manifested  by  the  Jews  in  tlie  time  of  our  Lord,  and  afterwards. 
This  is  irresistibly  evident  from  Matt,  xiii.,  14.  Here  it  is  expressly 
said  to  be  a  fulfilHng  of  the  prophecy — that  "  in  them  is  fulfilled  the 
prophecy  of  Esaias,  wiiich  saith,"  &c.  Tiie  unbelief  of  the  Jews  is 
here  in  express  words  stated  as  the  fulfilment  of  this  same  propliecy. 
Is  it  not  wonderful  blinchiess,  is  it  not  tlic  most  profane  temerity,  to 
explain  as  mere  accommodation  what  the  Holy  Spirit  asserts  to  be  a 
real  fulfihnent  ?  The  same  prophecy  is  referred  to  in  John's  Gospel  as 
fulfilled  in  the  Jews  of  our  Lord's  lime,  chap,  xii.,  39.  "  Therefore 
they  could  not  believe,  because  that  Esaias  said  again."  What  can 
more  strongly  express  prediction  ?  Belief  was  impossible,  because  of 
the  prediction.  They  were  the  words  of  God,  and  therefore  must  be 
fulfilled.  As  this  is  a  subject  of  so  much  importance,  demantling  the 
serious  attention  of  all  who  tremble  at  the  word  of  God,  and  one  which 
is  so  frequently,  I  may  say  so  generally,  misrepresented,  I  shall  further 
repeat  the  following  remarks  respecting  it,  from  my  Book  of  Evidences, 
vol.  i.,  p.  450,  third  edition,  on  the  Old  Testament  prophecies. 

"  It  is  not  as  setting  aside  the  literal  application  of  such  passages, 
that  the  Apostles  quote  them  in  their  spiritual  import ;  nor  in  the  way 
of  accommodation,  as  is  often  erroneously  asserted  ;  but  in  their  ulti- 
mate  and   most   extensive   significations.     Nothing    has    been    more 


ROMANS    I.,    17.  51 

mischievous,  more  audacious,  and  more  dishonorable  to  the  character  of 
revelation,  than  the  doctrine  tliat  represents  tlie  Ncv^^  Testament 
writers  as  quoting  the  Old  Testament  prophecies  by  way  of  accommo- 
dation. It  is  based  on  the  supposed  difficulty  or  impossibility  of 
explaining  the  agreement  in  the  literal  accomplishment.  To  this  it 
may  be  replied,  that  satisfactory  solutions  of  the  cases  of  difficulty 
have  been  given.  But  though  no  satisfactory  solution  were  given,  the 
supposition  would  be  inadmissible.  It  contradicts  most  explicitly  the 
Spirit  of  God,  and  must  be  rejected,  let  the  solution  be  what  it  may. 
The  New  Testament  writers,  in  quoting  the  Old  Testament  prophecies, 
quote  them  as  being  fulfilled  in  the  event  which  is  related.  If  it  is  not 
truly  fulfilled,  the  assertion  of  fulfilment  is  false.  The  fulfilment  by 
accommodation  is  no  fulfilment  in  any  real  sense  of  the  word.  This 
interpretation  then  cannot  be  admitted,  as  being  palpably  contradictory 
to  the  language  of  inspiration.  To  quote  the  Old  Testament  prophecies 
in  this  way  could  not,  in  any  respect,  serve  the  purpose  of  the  writers 
of  the  New  Testament.  What  confirmation  to  their  doctrine  could 
they  find  from  the  language  of  a  prophecy  that  did  not  really  refer  to 
.  the  subject  to  which  they  applied  it,  but  was  merely  capable  of  some 
fanciful  accommodation  ?  It  is  ascribing  to  these  writers,  or  rather  to  the 
Spirit  of  God,  a  puerility  of  which  every  writer  of  sound  judgment 
would  be  ashamed.  The  application  of  the  language  of  inspiration  by 
way  of  accommodation  is  a  theory  that  has  sometimes  found  patrons 
among  a  certain  class  of  writers.  But  a  due  respect  for  the  inspired 
writings  will  ever  reject  it  with  abhorrence.  It  is  an  idle  parade  of  in- 
genuity, even  when  it  coincides  in  its  explanations  with  the  truths  of  the 
Scriptures.  But  to  call  such  an  accommodation  of  Scripture  language 
a  fulfilment,  is  completely  absurd.  There  is  nothing  in  Scripture  to 
warrant  such  a  mode  of  explanation." 

"  To  say,"  observes  Mr.  Bell,  on  the  Covenants,  "  that  these  Scrip- 
tures had  no  relation  to  these  events,  what  is  this,  but  to  give  the 
inspired  penman  the  lie  ?  The  question  is  not  what  the  Old  Testament 
writers  intended  in  such  and  such  sayings,  but  what  the  Spirit  which 
was  in  them  did  signify.  The  Prophets  might  often  not  know  the  full 
extent  of  their  own  prophecy,  but  certainly  the  Spirit  by  which  they 
spake,  always  did.  The  Spirit  in  the  Old  Testament  writers  was  the 
same  who  inspired  those  of  the  New,  2  Cor.  iv.,  13 ;  therefore,  when 
the  latter  quote  the  words  of  the  former  as  predictive  of,  and  fulfilled  in, 
certain  events,  the  Holy  Spirit  is  pointing  out  what  he  himself  intended. 
And  who  dare  say,  but  that  he  may  point  out  more  fully  under  the  New 
Testament  what  he  intended  in  the  Old,  than  ever  could  have  entered 
into  the  heart  of  man?  1  Cor.  ii.,  9,  10.  Surely  the  only  wise  God 
must  be  allowed  to  know  the  full  sense  of  his  own  words.  When  the 
Evangelists  or  Apostles  tell  us  that  such  and  such  Scriptures  were  fulfil- 
led in  such  events,  they  do  not  give  a  new  sense  to  these  Scriptures  which 
they  never  had  before,  but  only  show  what  before  was  latent  with  us. 
To  say  that  any  of  their  quotations  from  the  Old  Testament  are  mere 
allusions,  or  only  used  by  way  of  accommodation  to  their  purpose,  be- 
yond the  true  sense  of  the  words  and  the  intention  of  the  Holy  Ghost, 


52  ROMANS    I.,    19. 

cfTtH'tually  cuts  the  sinews  of  llu-ir  argumcntalion,  and  of  course 
destroys  the  proofs  ihcy  adduce." — P.  56.  The  misunderstanding,  or 
rallier  denial  on  this  point,  of  llie  plain  import  of  Scripture,  in  re- 
presenting the  New  Testament  writers  as  quoting  from  the  Old 
Testament  in  the  way  of  accommodation,  appears  to  originate,  so  far 
as  concerns  Professors  Thohick  and  Stuart,  in  their  want  of  acquaint- 
ance with  the  nature  of  tiic  inspiration  of  the  Bible.  Were  this  not  the 
case,  they  could  not  have  ventured  to  take  such  liberties  with  the  Scrip- 
tures as  app(>ar  in  their  Commentaries.* 

The  declaration  in  the  lOlh  and  17th  verses,  that  the  gospel  is  the 
power  of  God  unto  salvation  to  every  one  thai  believclh,  to  the  Jew 
first,  and  also  lo  the  Greek,  because  therein  is  the  righteousness  of  God 
revealed,  serves  as  the  text  or  ground  of  the  whole  of  the  subsequent 
disquisition  in  this  and  the  following  nine  chapters. 

V.  IS. — For  the  wrath  of  God  is  revealed  from  heaven  against  all  ungodliness  and 
unrighteousness  of  men,  who  hold  the  truth  in  unrighteousness 

Here  commences  the  third  division  of  this  chapter,  where  the  Apos- 
tle enters  into  the  discussion,  to  prove  that  all  men  being  under  the  just 
condemnation  of  God,  there  remains  for  them  no  way  of  justification 
but  that  by  grace,  which  the  gospel  holds  out  through  Jesus  Christ. 

Mr.  Stuart  understands  this  verse  and  the  17th  as  co-ordinate,  and  as 
supplying — each  of  them  severally — a  reason  of  the  statement  that 
Paul  was  not  ashamed  of  the  gospel ;  but  the  subsequent  discussion 
shows  the  utter  inapplicability  of  verse  18th  to  the  gospel,  inasmuch  as 
the  Apostle  dcvelopes^  at  great  length,  the  truth  that  the  wrath  of  God 
is  declared  against  tliose  to  whom  no  explicit  revelation  has  been  given. 
It  is  connected  by  the  particle  for  with  the  preceding  verse,  and  con- 
stitutes an  argument  in  favor  of  the  statement,  that  nowhere,  except  in 
the  gospel,  is  the  righteousness  of  God  revealed  for  the  justification  of 
sinners,  and  marks  the  necessity  for  this  purpose  of  that  revelation. 
This  argument  is  evolved  at  great  length,  and  the  exposition  of  it  does 
not  terminate  till  the  20th  verse  of  the  third  chapter.  In  this  long 
section  of  the  Epistle,  a  foundation  is  laid  for  the  doctrine  of  grace  in 
the  announcement  of  the  doctrine  of  wrath ;  all  men  are  concluded 
under  sin,  that  the  promise  by  faith  of  Jesus  Christ  might  be  given  to 
them  that  believe — that  it  might  be  shown  beyond  question,  that  if  men 
are  to  be  justified,  it  cannot  be  by  a  righteousness  of  their  own,  but  by 
the  righteousness  provided  l)y  God,  and  revealed  in  the  gospel.  The 
A])ostle  begins  here  by  proving  that  the  Gentiles  were  all  guilty,  and 
all  subjected  to  the  just  judgment  of  (iod. 

The  ivrath  of  God  is  revealed. — The  declaration  of  the  wrath  of 
God  is  a  fit  preparation   for  the   announcement  of  grace  ;  not  only 

•  On  the  subject  of  Inspiration,  see  the  Author's  work  on  "  The  Authenticity  and 
Inspiration  of  the  Holy  Scriptures,"  and  Dr.  Carson's  unanswered  and  unanswerable 
treatise  on  "  Th«-  Theories  of  Inspiration  by  the  Rev  Daniel  Wilson  (now  Hishop  of 
Calcutta),  the  Rev.  Dr.  Pye  Smith,  and  the  Rev.  Dr.  Dick,  proved  to  be  erroneous," 
and  his  "  Refutation  of  Dr.  Henderson's  doctrine  on  Divine  Inspiration,  with  a  Critical 
Discussion  on  2  Tim.  iii.,  16." 


ROMANS    I.,    18.  53 

because  wrath  necessarily  precedes  grace  in  the  order  of  nature,  but 
because,  to  dispose  men  to  resort  to  grace,  they  must  be  aflfected  with 
the  dread  of  wrath  and  a  sense  of  their  danger.  The  wrath  of  God 
denotes  his  vengeance,  by  ascribing,  as  is  usual  in  Scripture,  the  pas- 
sions of  men  to  God.  Jt  implies  no  emotion  in  God,  but  has  reference 
to  the  judgment  and  feeling  of  the  sinner  who  is  punished.  It  is  the 
universal  voice  of  nature,  and  is  also  revealed  in  the  consciences  of 
men.  It  was  revealed  when  the  sentence  of  death  was  first  pronounced, 
the  earth  cursed,  and  man  driven  out  of  the  earthly  paradise,  and 
afterwards  by  such  examples  of  punishment  as  those  of  the  Deluge, 
and  the  destruction  of  the  Cities  of  the  Plain  by  fire  from  heaven,  but 
especially  by  the  reign  of  death  throughout  the  world.  It  was  pro- 
claimed in  the  curse  of  the  law  on  every  transgression,  and  was 
intimated  in  the  institution  of  sacrifice,  and  in  all  the  services  of  the 
Mosaic  dispensation.  In  the  eighth  chapter  of  this  Epistle,  the  Apostle 
calls  the  attention  of  believers  to  the  fact,  that  the  whole  creation  has 
become  subject  to  vanity,  and  groaneth  and  travaileth  together  in  pain. 
The  same  creation  which  declares  that  there  is  a  God,  and  publishes 
his  glory,  also  proves  that  he  is  the  enemy  of  sin  and  the  avenger  of 
the  crimes  of  men.  So  that  this  revelation  of  wrath  is  universal 
throughout  the  world,  and  none  can  plead  ignorance  of  it.  But,  above 
all,  the  wrath  of  God  was  revealed  from  heaven  when  the  Son  of  God 
came  down  to  manifest  the  divine  character,  and  when  that  wrath  was 
displayed  in  his  sufferings  and  death,  in  a  manner  more  awful  than  by 
all  the  tokens  God  had  before  given  of  his  displeasure  against  sin. 
Besides  this,  the  future  and  eternal  punishment  of  the  wicked  is  now 
declared  in  terms  more  solemn  and  explicit  than  formerly.  Under  the 
new  dispensation  there  are  two  revelations  given  from  heaven,  one  of 
wrath,  the  other  of  grace. 

Against  all  ungodliness  and  unrighteousness  of  men. — Here  the 
Apostle  proceeds  to  describe  the  awful  state  of  the  Gentiles,  living 
under  the  revelation  of  nature,  but  destitute  of  the  knowledge  of  the 
grace  of  God  revealed  in  the  gospel.  He  begins  with  accusing  the 
whole  heathen  world,  first  of  ungodliness,  and  next  of  unrighteousness. 
He  proves  that,  so  far  from  rendering  to  their  Creator  the  love  and 
obedience  of  a  grateful  heart,  they  trampled  on  his  authority,  and  strove 
to  rob  him  of  his  glory.  Failing,  then,  in  their  duty  towards  God,  and 
having  plunged  into  the  depths  of  all  ungodliness,  it  was  no  wonder 
that  their  dealings  with  their  fellow-men  were  characterized  by  all 
unrighteousness.  The  word  all  denotes  two  things  ;  the  one  is,  that 
the  wrath  of  God  extends  to  the  entire  mass  of  ungodliness  and 
unrighteousness,  which  reigns  among  men,  without  excepting  the  least 
part  ;  the  other  is,  that  ungodliness  and  unrighteousness  had  arrived  at 
their  height,  and  reigned  among  the  Gentiles  with  such  undisturbed 
supremacy,  that  there  remained  no  soundness  among  them. 

The  first  charge  brought  under  the  head  of  ungodliness,  is  that  of 
holding  the  truth  in  unrighteousness.  The  expression,  the  truth,  when 
it  stands  unconnected  in  the  New  Testament,  generally  denotes  the 
gospel.     Here,  however,  it  is  evidently  limited  to  the  truth  concerning 


S4  ROMANS    I.,    19. 

God,  wliicli  by  llic  works  of  crcjition,  aiul  the  remains  of  tlic  law  of 
conscience,  ami  partly  from  tradition,  was  notified  to  the  heathens. 
The  word  "  hohr^  in  the  original,  siifnifies  to  hold  fast  a  thing  supposed 
to  be  valuable,  as  well  as  to  withhold,  as  it  is  rendered  2  Thess.  ii.,  6, 
and  to  restrain  or  suppress.  The  latter  is  the  meaning  here.  The 
heathens  did  not  hold  fast  the  truth,  but  they  suppressed  or  restrained 
what  they  knew  about  God.  The  expression  signifies  they  retained  it 
as  in  a  prison,  under  the  weight  and  oppression  of  their  iniquities. 

But  besides  this  general  accusation,  the  Apostle  appears  particularly 
to  have  had  reference  to  the  chief  men  among  the  l\'igans,  whom  they 
called  philosophers,  and  who  professed  themselves  wise.  The  declara- 
tion that  the  wrath  of  God  is  revealed  from  heaven  against  all 
ungodliness  and  unrighteousness  of  men,  who  suppress  the  truth  in 
mirighteousness,  attacked  directly  the  principle  which  they  universally 
lield  to  be  tnie,  namely,  that  God  could  not  be  angry  with  any  man. 
Almost  all  of  them  believed  the  truth  of  the  Divine  unity  which  they 
comnuuiicated  to  those  who  were  initiated  into  their  mysteries.  But 
all  of  ihcm,  at  the  same  time,  held  it  as  a  maxim,  and  enjoined  it  as  a 
precept  on  their  disciples,  that  nothing  should  be  changed  in  the  popu- 
lar worship  of  their  country,  to  which,  without  a  single  exception,  they 
conformed,  although  it  consisted  of  the  most  absurd  and  wicked  idola- 
trous rites,  in  honor  of  a  multitude  of  gods  of  the  most  odious  and 
abominable  character.  Thus  they  not  only  resisted  and  constantly 
acted  in  opposition  to  the  force  of  the  truth  in  their  own  minds,  but 
also  suppressed  what  they  knew  of  it,  and  prevented  it  from  being  told 
to  the  people. 

V.  19. — Because  that  which  may  be  known  of  God  is  manifest  in  them  ;  for  God  hath 
showed  it  unto  them. 

The  Apostle  here  assigns  the  reason  of  what  he  had  just  affirmed 
respecting  the  Gentiles  as  suppressing  the  truth  in  unrighteousness  ; 
namely,  that  which  may  be  known  of  God,  God  had  manifested  to 
them.  They  might  have  said,  they  did  not  suppress  the  truth  in 
unrighteousness,  for  God  had  not  declared  it  to  them  as  he  had  done 
to  the  Jews.  He  had,  however,  sufficiently  displayed  in  the  works  of 
creation  his  Almighty  power,  wisdom,  and  goodness,  and  other  of  his 
divine  attributes,  so  as  to  render  them  without  excuse  in  their  ungodli- 
ness and  unrighteousness. 

That  luhich  may  be  known  of  God. — That  is  to  say,  not  absolutely,  for 
that  surpasses  the  capacity  of  the  creature. — God  is  incomprehensible 
even  by  angels,  and  it  is  by  himself  alone  that  he  can  be  fully  and  perfectly 
comprehended  ;  the  finite  never  can  comprehend  the  infinite.  Job  xi., 
7,  Nor  do  the  words  before  us  mean  ail  that  can  be  known  of  him  by 
a  supernatural  revelation,  as  the  mystery  of  redemption,  that  of  the 
Trinity,  and  various  other  doctrines,  for  it  is  only  the  Spirit  of  God 
who  has  manifested  these  things  by  his  word.  It  is  on  this  account 
that  David  says,  "  He  showed  his  word  unto  Jacob,  his  statutes  and  his 
judgments  unto  Israel.  He  hath  not  dealt  so  with  any  nation  ;  and  as 
for  his  judgments,  they  have  not  known  them."     Ps.  cxlvii.,  19.     But 


ROMANS    I.,    20.         <  ^S5 

what  may  be  known  of  God  by  the  works  of  creation  he  has  not  con- 
cealed from  men. 

Is  manifest  in  them,  or  rather  to  them. — This  respects  the  clearness 
of  the  evidence  of  the  object  in  itself,  for  it  is  not  an  obscure  or  ambi- 
guous revelation  ;  it  is  a  manifestation  which  renders  the  thing  certain. 
It  is  made  to  them ;  for  the  Apostle  is  referring  here  only  to  the 
external  object,  as  appears  by  the  following  verse,  and  not  to  the  actual 
knowledge  which  men  had  of  it,  of  which  he  docs  not  speak  till  the 
21st  verse. 

For  God  hath  showed  it  unto  them. — He  has  presented  it  before  their 
eyes.  They  all  see  it,  though  they  do  not  draw  the  proper  conclusion 
from  it.  In  like  manner  he  has  shown  himself  to  the  world  in  his  8on 
Jesus  Ciirist.  "  He  that  hath  seen  me  hath  seen  the  Father."  Yet 
many  saw  him  who  did  not  recognize  the  Father  in  him.  These 
words,  "  hath  showed  it  unto  them,"  teach  us,  that  in  the  works  of 
creation,  God  has  manifested  himself  to  men  to  be  glorified  by  them  ; 
and  that  in  preserving  the  world  after  sin  had  entered,  he  has  set  before 
their  eyes  those  great  and  wonderful  works  in  which  he  is  represented  ; 
and  they  farther  show  that  there  is  no  one  who  can  manifest  God  to  man 
except  himself,  and  consequently,  that  all  we  know  of  him  must  be 
founded  on  his  own  revelation,  and  not  on  the  authority  of  any  creature. 

V.  20. — For  the  invisible  things  of  him  from  the  creation  of  the  world  are  clearly 
seen,  being  understood  by  the  things  that  are  made,  even  his  eternal  power  and  God- 
head ;  so  that  they  are  without  excuse. 

Invisible  things  of  him. — God  is  invisible  in  himself,  for  he  is  a 
Spirit,  elevated  beyond  the  reach  of  all  our  senses.  Being  a  Spirit,  he 
is  exempted  from  all  composition  of  parts,  so  that  when  the  Apostle 
here  ascribes  to  him  "  invisible  things  "  in  the  plural,  it  must  not  be 
imagined  that  there  is  not  in  God  a  perfect  unity.  It  is  only  intended  to 
mark  the  different  attributes  of  Deity,  which,  although  one  in  principle, 
are  yet  distinguished  in  their  objects,  so  that  we  conceive  of  them  as 
if  they  were  many. 

From  the  creation  of  the  world  ore  clearly  seen. — By  the  works  of 
creation,  and  from  those  of  a  general  providence,  God  can  be  fully 
recognized  as  the  Creator  of  heaven  and  earth,  and  thence  his  natural 
attributes  may  be  inferred.  For  that  which  is  invisible  in  itself  has,  as 
it  were,  taken  a  form  or  body  to  render  itself  visible,  and  visible  in  a 
manner  so  clear  that  it  is  easy  to  discover  it.  This  visibility  of  the 
invisible  perfections  of  God,  which  began  at  the  creation,  has  continued 
ever  since,  and  proves  that  the  Apostle  here  includes  with  the  works 
of  creation,  those  of  providence,  in  the  government  of  the  universe. 
Both  in  the  one  and  the  other,  the  divine  perfections  very  admirably 
appear. 

Being  understood  by  the  things  that  are  made. — The  works  of  crea- 
tion and  providence  are  so  many  signs  or  marks,  which  elevate  us  to 
the  contemplation  of  the  perfections  of  Him  who  made  them,  and  that 
so  directly,  that  in  a  manner  these  works,  and  these  perfections  of  their 
author,  are  as  only  one  and  the  same  thing.     Here  the  Apostle  tacitly 


fi6  ROMANS    I.,    20. 

refutes  the  opinion  of  some  of  the  philosophers  respecting  tlic  eternity 
of  tlie  world;  he  eslahhshes  the  fact  of  its  creiition,  and  at  tlic  same 
time  teaches,  contrary  to  the  atheists,  that,  from  the  soK'  contemplation 
of  the  norld,  there  are  sutlicient  jiroofs  of  the  existence  of  Hod.  Fi- 
nally, hy  referring  to  the  works  of  creation,  he  indicates  the  idea  that 
ougnt  to  he  formed  of  God,  contrary  to  the  false  and  chimerical  notions 
of  the  wisest  heathens  respecting  him. 

Even  his  eternal  poioer  and  (iodlicad. — The  Apostle  here  only  spe- 
cifies God's  eternal  power  and  (uHlhead,  marking  iiis  eternal  power  as 
the  first  ohject  which  discovers  itself  in  the  works  of  creation,  and  in 
the  government  of  the  world  ;  and  afterwards  denoting,  hy  his  God- 
head, the  other  attributes  essential  to  him  as  Creator.  His  pojoer  is 
seen  to  be  eternal,  because  it  is  such  as  could  neither  begin  to  exist, 
nor  to  be  communicated.  Its  present  exertion  proves  its  eternal  exist- 
ence. Such  power,  it  is  evident,  could  have  neither  a  beginning  nor 
an  end.  In  the  contemplation  of  the  heavens  and  the  earth,  every  one 
must  be  convinced  that  the  power  which  called  them  into  existence  is 
eternal.  Godhead  ; — tiiis  does  not  refer  to  all  the  divine  attributes,  for 
they  are  not  all  manifested  in  tlie  works  of  creation.  It  refers  to  those 
which  manifest  God's  deity.  The  heavens  and  the  earth  prove  the 
deity  of  their  author.  In  the  revelation  of  the  word,  the  grand  truth  is 
the  deity  of  Christ ;  in  the  light  of  nature  the  grand  truth  is  the  deity 
of  the  Creator.  By  his  power  may  be  understood  all  the  attributes 
called  relative,  such  as  those  of  Creator,  Preserver,  Judge,  Lawgiver, 
and  others  that  relate  to  creatures  ;  and  by  his  (iodhead,  those  that  are 
absolute,  such  as  his  majesty,  his  infinity,  his  iminortality. 

So  that  they  are  tvilhout  excuse. — The  words  in  the  original  may 
either  jefer  to  the  end  intended,  or  to  the  actual  result — cither  to  those 
circumstances  being  designed  to  leave  men  without  excuse,  or  to  the 
fact  that  they  are  without  excuse.  The  latter  is  the  interpretation 
adopted  by  our  translators,  and  appears  to  be  the  true  meaning.  It 
cannot  be  said  that  God  manifested  himself  in  his  works,  in  order  to 
leave  men  without  excuse.  This  was  the  result,  not  the  grand  end. 
The  revelation  of  God  l)y  the  light  of  nature  the  heathens  neglected  or 
misunderstood,  and  therefore  are  justly  liable  to  condemnation.  Will 
not  tiien  the  world,  now  under  the  light  of  the  supernatural  revelation  of 
grace,  be  much  more  inexcusable  ?  If  the  pcrverters  of  the  doctrine 
taught  by  the  works  of  creation  were  without  excuse,  will  God  sustain 
the  excuses  now  made  for  the  corrupters  of  the  doctrine  of  the  Bible  V 

When  the  heathens  had  nothing  else  than  the  manifestation  of  the  di- 
vine perfections  in  the  works  of  creation  and  providence,  there  was 
enough  to  render  them  inexcusable,  since  it  was  their  duty  to  make  a 
good  use  of  them,  and  the  only  cause  of  their  not  doing  so  was  their 
perversity.  From  this,  however,  it  must  not  be  inferred  that  since  the 
entrance  of  sin  the  subsistence  of  the  world,  and  the  proviilence  which 
governs  it,  sufficiently  furnish  man,  who  is  a  sinner,  with  the  knowledge 
of  God,  and  the  means  of  glorifying  him  in  order  to  salvation.  The 
Apostle  here  speaks  only  of  the  revelation  of  the  natural  attributes  of 
God,  which  make  him  indeed  the  sovereign  good  to  man  in  innocence, 


ROMANS    I.,    21.  57 

but  the  sovereign  evil  to  man  when  guiUy.  The  purpose  of  God  to 
show  mercy  is  not  revealed  but  by  the  Spirit  of  God,  who  alone  search- 
eth  the  deep  things  of  God.  1  Cor.  ii.,  10.  In  order  to  this  revelation, 
it  was  necessary  that  the  Holy  Spirit  should  have  animated  the  Pro- 
phets and  Apostles.  It  is,  therefore,  to  be  particularly  observed,  that 
while,  in  the  next  chapter,  where  tiie  Apostle  proceeds  to  prove  that  the 
Jews  are  also  without  excuse,  he  urges  that  the  forbearance  and  long 
suffering,  and  goodness  of  God,  in  the  revelation  of  grace,  led  them  to 
repentance,  he  says  nothing  similar  respecting  the  heathens.  He  does 
not  assert  that  God,  in  his  revelation  to  them,  called  them  to  repent- 
ance, or  that  he  held  out  to  them  the  hope  of  salvation,  but  affirms  that 
that  revelation  renders  them  inexcusable.  This  clearly  shows,  that  in 
the  whole  of  the  dispensation  to  the  heathen,  there  was  no  revelation 
of  mercy,  and  no  accompanying  Spirit  of  grace,  as  there  had  been  to 
the  Jews.  The  manifestations  made  by  God  of  himself  in  the  works  of 
creation,  together  with  what  is  declared  concerning  the  conduct  of  his 
providence.  Acts  xiv.,  17;  and  what  is  again  said  in  chap.  2d  of  this 
Epistle,  V.  14,  15,  respecting  the  law  written  in  the  heart,  comprise 
the  whole  of  the  revelation  made  to  the  heathen,  after  they  had  lost 
sight  of  the  original  promise  to  Adam  of  a  deliverer,  and  the  preaching 
of  the  righteousness  of  God  by  Noah  ;  but  in  these  ways  God  had 
never  left  himself  without  a  witness.  The  works  of  creation  and  pro- 
vidence spoke  to  them  from  without,  and  the  law  written  in  their  heart 
from  within.  In  conjunction  they  declared  the  being  and  sovereign 
authority  of  God,  and  man's  accountableness  to  his  Creator.  This 
placed  all  men  under  a  positive  obligation  of  obedience  to  God.  But 
his  law  thus  made  known,  admits  not  of  forgiveness  when  transgressed, 
and  could  not  be  the  cause  of  justification,  but  of  condemnation.  The 
whole,  therefore,  of  that  revelation  of  God's  power  and  Godhead,  of 
which  the  Apostle  speaks  in  this  discourse,  he  regards  as  the  founda- 
tion of  the  just  condemnation  of  men,  in  order  afterwards  to  infer  from 
it  the  necessity  of  the  revelation  of  grace.  It  must  not  be  supposed, 
then,  that  he  regards  it  as  containing  in  itself  a  revelation  of  grace  in 
any  manner  whatever,  for  this  is  an  idea  opposed  to  the  whole  train  of 
his  reflections.  But  how,  then,  it  may  be  said,  are  men  rendered  inex- 
cusable ?  They  are  inexcusable,  because  their  natural  corruption  is 
thus  discovered,  for  they  are  convicted  of  being  sinners,  and  conse- 
quently alienated  from  communion  with  God,  and  subjected  to  con- 
demnation, which  is  thus  shown  to  be  just. 

V.  21. — Because  that,  when  they  knew  God,  they  glorified  him  not  as  God,  neither 
were  thankful ;  but  became  vain  in  their  imaginations,  and  their  foolish  heart  was 
darkened. 

Knew  God. — Besides  the  manifestation  of  God  in  the  works  of  cre- 
ation, the  heathens  had  still  some  internal  lights,  some  principles  and 
natural  notions,  which  are  spoken  of,  chap,  ii.,  12,  15,  from  which  they 
had,  in  a  measure,  the  knowledge  of  the  existence  and  authority  of 
God.  There  may  be  here,  besides,  a  reference  to  the  knowledge  of 
God  which  he  communicated  in  the  first  promise  after  the  Fall,  and 


68  noMANs  I.,  21. 

ayaiii  after  the  Flood,  but  which,  not  liking  to  retain  God  in  their 
knowleilife,  and  being  "  haters  of  (iod,"  mankind  had  lost.  Elsewhere, 
Paul  says,  that  the  (Jentiles  were  without  God  in  the  world,  Eph.  ii., 
12;  yet  here  he  says  they  knew  God.  On  this  it  may  be  observed, 
that  they  had  very  confused  ideas  of  the  (iodhead,  but  that  they  fur- 
ther rurrupled  ihein  by  an  almost  infinite  number  of  errors.  Respect- 
ing their  general  notions  of  deity,  these  represented  the  true  God  ;  but 
respeeting  their  erroneous  notions,  these  only  represented  the  phantoms 
of  their  imagination.  In  this  way  they  knew  (Jod,  yet  nevertheless 
tlu'v  were  without  (iod.  They  knew  his  exislej^ce  and  some  of  his 
perfections,  but  they  had  so  entirely  bewildered  their  minds,  and  added 
so  many  errors  to  the  truth,  that  they  were  in  reality  living  without 
God.  They  might  be  said  to  know  God  when  they  confessed  him  as 
the  Creator  of  the  world,  and  had  some  conception  of  his  unity,  wis- 
dom, and  power.  The  Apostle  may  particularly  refer  to  the  wise  men 
among  the  heathens,  but  the  same  truth  applies  to  all.  They  all  knew 
more  than  they  practised,  and  the  most  ignorant  might  have  discovered 
God  in  his  wurks,  had  not  ennnty  against  him  reigned  in  their  hearts. 
But  when  Paul  says,  Eph.  ii.,  12,  that  they  were  without  God,  he  has 
respect  to  their  worship  and  their  practice.  For  all  their  superstitions 
were  exclusively  those  of  impiety,  which  could  only  serve  to  alienate 
them  from  the  love  and  the  conununion  of  the  true  God.  They  were, 
therefore,  in  reality,  without  God  in  the  world,  inasmuch  as  they  set 
up  devils,  whom,  under  the  name  of  gods,  they  served  with  the  most 
abominable  riles. 

They  glorified  Jiirn  not  as  God. — Paul  here  marks  what  ought  to  be 
the  true  and  just  knowledge  of  God,  namely,  that  knowledge  which  leads 
men  to  serve  and  worship  him  in  a  manner  agreeable  to  his  sovereign 
will,  and  worthy  of  his  holy  character.  To  glorify  God  signifies  to  ac- 
knowledge and  worship  him  with  ascriptions  of  praise,  because  of  his 
glorious  attributes.  Now  the  heathens,  though  in  their  speculations 
they  might  speak  of  God  in  a  certain  way  consistent  with  some  of  his 
attributes,  as  his  unity,  spirituality,  power,  wisdom,  and  goodness,  yet 
never  reduced  this  to  practice.  The  objects  of  their  professed  worship 
were  either  the  works  of  (iod,  or  idols.  To  these  they  gave  the  glory 
that  belonged  to  (Jod  ; — to  these  they  fell  and  expressed  gratitude  for 
the  b'cssings  which  God  bestowed  on  them.  God  left  them  not  with- 
out a  witness  of  his  existence  and  goodness,  in  that  he  gave  them  rain 
from  heaven,  and  fruitful  seasons  ;  but  the  glory  for  these  things,  and 
for  all  other  blessings,  they  rendered  to  the  objects  of  their  false  wor- 
ship. It  appears  also  that  the  Apostle  had  in  view  the  fact  tiiat  the 
philosophers  in  their  sciiools  entertained  some  proper  ideas  of  God,  but 
in  their  worship  conformed  to  the  popular  errors.  Men  often  justify 
their  neglect  of  God  by  alleging  that  he  has  no  need  of  their  service, 
and  that  it  cannot  be  profitable  to  him  ;  but  we  here  see  that  he  is  to  be 
glorified  for  his  perfections,  and  thanked  for  his  blessings. 

Neither  were  thankful. — We  should  constantly  remember  that  God 
is  the  source  of  all  that  we  are,  and  of  all  that  we  possess.  From  this 
it  follows  that  he  ought  to  be  our  last  end.     Consequently  one  of  the 


ROMANS    I.,    22.  59 

principal  parts  of  our  worship  is  to  acknowledge  our  dependence,  and 
to  magnify  him  in  all  things  by  consecrating  ourselves  to  his  service. 

The  opposite  of  this  is  what  is  meant  by  tlie  expression,  "  neither 
were  thankful,"  and  this  is  what  the  heathens  were  not,  for  they  as- 
cribed one  part  of  what  they  possessed  to  the  stars,  another  part  to 
fortune,  and  another  to  their  own  wisdom. 

But  became  vain  in  their  imaginations,  or  rather  in  their  reasonings, 
that  is,  speculations. — Paul  calls  all  their  philosophy  reasonings,  be- 
cause they  related  to  words  and  notions,  divested  of  use  or  efficacy. 
Some  apply  this  expression,  "  became  vain  in  their  reasonings,"  to  the 
attempts  of  the  heathen  philosophers  to  explore,  in  a  physical  sense, 
the  things  which  the  poets  ascribed  to  the  gods.  Dr.  Macknight  sup- 
poses that  the  object  of  the  wise  men  was  to  show  that  the  religion  of 
the  vulgar,  though  untrue,  was  the  fittest  for  tliem.  Many  explanations, 
equally  fanciful,  have  been  given  of  these  words.  The  language  jtself, 
in  connection  with  the  writings  of  the  wise  men  to  whom  the  Apostle 
refers,  leaves  no  good  reason  to  doubt  that  he  speaks  of  those  specula- 
tions of  the  Grecian  philosophers,  in  w^hich  lliey  have  manifested  the 
most  profound  subtilty,  and  the  most  extravagant  folly.  Their  reason- 
ings diverged  very  far  from  that  truth  which  they  might  have  discovered 
by  the  contemplation  of  the  works  of  creation,  and  besides,  produced 
nothing  for  the  glory  of  God,  in  wliich  they  ought  to  have  issued.  In 
fact,  all  their  reasonings  were  to  no  purpose,  so  far  as  regarded  their 
sanctification,-or  the  peace  of  their  conscience.  The  whole  of  what  the 
Apostle  here  says,  aptly  describes,  and  will  equally  apply  to  vain  specu- 
lations of  modern  times.  It  suits  not  only  modern  schools  of  philosophy, 
but  also  some  of  theology  ;  not  only  t!ie  vain  interpretations  of  Neolo- 
gians,  but  of  all  who  explain  away  the  distinguishing  doctrines  of  revela- 
tion. Without  being  carried  away  with  the  learning  and  research  of 
such  persons,  every  one  who  loves  the  Scriptures  and  the  souls  of  men, 
should  lift  up  his  voice  against  such  degradations  of  the  oracles  of  God. 

Their  foolish  heart  was  darkened. — "  Imprudent  heart,"  as  Dr. 
Macknight  translates  this,  comes  not  up  to  the  amount  of  the  phrase. 
It  designates  the  heart,  or  understanding,  as  void  of  spiritual  discernment 
and  wisdom — unintelligent  in  divine  tlnngs,  though  subtle  and  perspica- 
cious as  to  the  things  of  the  world.  Their  speculations,  instead  of  leading 
them  to  the  truth,  or  nearer  to  God,  were  the  means  of  darkening  their 
minds,  and  blinding  them  still  more  than  they  were  naturally.  The 
Apostle  here  marks  two  evils,  the  one  that  they  were  destitute  of  the 
knowledge  of  the  truth,  and  the  other,  that  they  were  filled  with  error, 
for  here  their  darkness  does  not  simply  signify  ignorance,  but  a  know- 
ledge false  and  depraved.     These  two  things  are  joined  together. 

V.  22. — Professing  themselves  to  be  wise,  they  became  fools. 

It  appears  that,  by  the  term  wise,  the  Apostle  intended  to  point  out 
the  philosophers,  that  is  to  say,  in  general,  those  wlio  were  most  es- 
teemed for  their  knowledge,  like  those  among  the  Greeks  who  were 
celebrated  by  the  titles  eitiier  of  wise  men  or  philosophers.     To  the  two 


60  ROMANS    I.,    23. 

evils  remarked  in  the  foregoinf^  verse,  of  llicir  foolishness  and  their 
darkness,  Pavd  here  adds  a  third — that  with  all  this  they  helicvcd 
tluMUstdvcs  to  be  wise.  This  is  tlhc  greatest  uiihappiness  of  man,  not 
only  not  to  feel  his  malady,  hut  to  extract  matUr  of  pride  from  what 
ought  to  be  his  shame.  What  they  esteemed  their  wisdom,  was  truly 
their  folly.  All  their  knowledge,  for  which  lliey  valued  themselves, 
was  of  no  avail  in  promoting  virtue  or  happiness.  Their  superstitions 
were  in  themselves  absurd,  and  instead  of  worshipping  God,  they  ac- 
tually insulted  hiiTi  in  their  j)rofessed  religious  observances.  How  won- 
derfully was  all  this  exhibited  in  the  sages  of  (jreccc  and  Rome,  who 
rushed  headlong  into  the  boundless  extravagances  of  scepticism,  doubt- 
inn  or  denying  what  was  evident  to  common  sense  !  How  strikingly  is 
tiiis  also  verified  in  many  modern  philosoplicrs  ! 

So  far  were  the  heathen  philosophers  from  wisdom,  that  they  made 
no  approach  towards  the  discovery  of  the  true  character  cither  of  the 
justice  or  mercy  of  God,  while  with  respect  to  the  harmony  of  these  attri- 
butes, in  relation  to  man,  they  had  not  the  remotest  conception.  The 
idea  of  a  plan  to  save  sinners,  which,  instead  of  violating  the  law  of  God, 
and  lowering  his  character  as  the  moral  governor  of  the  world,  magni- 
fies the  law,  and  makes  it  honorable,  giving  full  satisfaction  to  his 
justice,  and  commensurate  with  his  holiness,  is  as  far  beyond  the  con- 
ception of  man,  as  to  create  the  world  was  beyond  his  power.  It  is  an 
idea  that  could  not  have  suggested  itself  to  any  finite  intellect. 

Want  of  knowledge  of  the  justice  of  God  gave  occasion  to  the  mani- 
festation of  human  ignorance.  All  the  ancient  philosophers  considered 
that  consummate  virlue  and  happiness  were  attainable  by  man's  own 
efforts,  and  some  of  them  carried  this  to  such  an  extravagant  pitch,  that 
they  taught  that  the  wise  man's  virtue  and  happiness  were  independent 
of  (Jod.  Such  was  the  insanity  of  their  wisdom,  that  they  boasted  that 
their  wise  man  had  in  some  respects  the  advantage  of  Jupiter  himself, 
because  his  virtue  was  not  only  independent,  or  his  own  property,  but 
was  voluntary,  whereas  that  of  the  divinity  was  necessary.  Their 
wise  man  could  maintain  his  happiness,  not  only  independent  of  man, 
and  in  the  midst  of  external  evils,  but  also  in  defiance  of  God  himself. 
No  power,  either  human  or  divine,  could  deprive  the  sage  of  his  virtue 
or  happinees.  How  well  does  all  this  prove  and  illustrate  the  declara- 
tion of  the  Apostle,  that  professing  themselves  to  be  wise,  they  became 
fools  ! 

V.  23. — And  chapged  the  glory  of  the  incorruptible  God  into  an  image  made  like  to 
corruptible  man,  and  to  birds,  and  four-footed  beasta,  and  creeping  things. 

Here  Paul  produces  a  proof  of  the  excess  of  the  folly  of  those  who  pro- 
fessed themselves  to  be  wise.  Their  ideas  of  God  were  embodied  in 
images  of  men,  and  even  of  birds  and  beasts,  and  the  meanest  reptiles. 
Changed  the  glory  of  the  incorruptible  God, — that  is,  the  ideas  of  his 
spirituality,  his  immateriality,  his  infinity,  his  eternity,  and  his  majesty, 
which  are  his  glory,  and  distinguish  him  from  all  creatures.  All  these 
are  included  in  the  term  incorruptible ;  and  as  the  Apostle  supposes 
thea  to  be  needful  to  the  right  conception  of  God,  he  teaches  that  these 


ROMANS    I.,    24,  61 

are  all  debased  and  destroyed  in  the  mind  of  man  when  the  Creator  is 
represented  under  human  or  other  bodily  resemblances.  For  these  lead 
to  conceptions  of  God  as  material,  circumscribed,  and  corruptible,  and 
cause  men  to  attribute  to  him  the  meanness  of  tiie  creature,  thus  eclips- 
ing his  glory,  and  changing  it  into  ignommy,  Tlie  glory  of  God,  then, 
refers  to  his  attributes,  which  distinguish  him  from  tlie  idols  wliich  the 
heathens  worshipped.  In  verse  25,  it  is  called  the  truth  of  God,  be- 
cause it  essentially  belongs  to  the  Divine  character.  Both  expressions 
embrace  the  same  attributes,  but  under  different  aspects.  In  the  one 
expression  these  attributes  are  considered  as  constituting  the  divine 
glory  ;  in  the  other,  as  essential  to  his  being,  and  distinguishing,  him 
from  the  false  gods  of  the  heathen. 

It  is  impossible  to  conceive  of  anything  more  deplorably  absurd, 
farther  removed  from  every  semblance  of  wisdom,  or  more  degrading 
in  itself  and  dishonoring  to  God,  than  the  idolatrous  worship  of  the  iiea- 
thens  ;  yet  among  them  it  was  universal.  The  debasing  images  to 
which  the  Apostle  here  refers,  were  worshipped  and  feared  by  the 
whole  body  of  the  people,  and  not  even  one  among  all  their  philoso- 
phers, orators,  magistrates,  sages,  statesmen,  or  poets,  had  discernment 
sufficient  to  detect  the  enormity  of  this  wickedness,  or  honesty  enough 
to  reclaim  against  it.  On  the  contrary,  every  one  of  them  conformed 
to  what  the  Apostle  Peter  calls  "abominable  idolatries." 

It  is  to  no  purpose  to  say  that  the  Heathens  did  not  believe  that  their 
images  which  they  set  up,  were  gods,  but  only  resemblances,  for  the 
Apostle  condemns  them  under  the  character  of  resemblances  or  like- 
nesses. Nor  is  it  to  any  purpose  to  affirm  that  those  resemblances 
were  only  aids  to  assist  the  weakness  of  the  human  mind,  for  he  also 
shows  tliat  those  pretended  aids  were  hurtful  and  not  beneficial,  because 
they  corrupted  the  holy  and  reverential  notions  we  ought  to  entertain 
of  the  Deity.  Neither  does  it  avail  to  say  that  they  did  not  serve  their 
images  as  God,  but  that  the  adoration  they  rendered  was  to  God  ;  since 
the  medium  itself  derogates  from  his  glory.  Nor  will  it  do  to  profess 
that  by  those  images  they  did  not  intend  to  express  the  essence,  but 
only  the  perfections  or  attributes  of  God,  and  that  they  were  rather 
emblems  than  images.  The  Heathens  said  all  this,  and  the  Roman 
Catholics  now  say  the  same  :  but  they  are  not  on  this  account  the  less 
condemned  by  the  Apostle. 

V.  24. — Wherefore  God  also  gave  them  up  to  uncleanness  through  the  lusts  of  their 
own  hearts,  to  dishonor  their  own  bodies  between  themselves. 

Wherefore  God  also  gave  them  up. — The  impurities  into  whicxi  the 
Gentiles  were  plunged,  sprang  from  their  own  corrupt  hearts.  We 
must  therefore  distinguish  between  their  abandonment  by  God,  and  the 
awful  effects  of  that  abandonment.  The  abandonment  proceeded  from 
divine  justice,  but  the  effect  from  the  corruption  of  man,  in  which  God 
had  no  part.  The  abandonment  is  a  negative  act  of  God,  or  ratiier  a 
negation  of  acting,  of  which  God  is  absolutely  master,  since,  being 
under  no  obligation  to  confer  grace  on  any  man,  he  is  free  to  withhold 
it  as  he  sees  good  ;    so  that  in  this  withholding  there  is  no  injustice. 


62  ROMANS    I,,    25. 

But  besides  Uiis,  it  is  a  nervation  of  acting  which  men  have  deserved 
by  their  previous  sins,  and  ci)ns(M|uently  proceeds  from  liis  justice,  and 
is  in  this  view  to  he  considered  as  a  punishment.  Sin  is  indeed  the 
consecpience  of  this  ahaiuloiuuent,  Init  the  oidy  cause  of  it  is  Iniman 
perversity.  CJod's  <^irini(  tlirm  vn,  ihiin,  does  not  signify  any  positive 
act,  but  ilenotes  his  not  hoKhng  lliem  in  checli  by  tliosc  restraints  by 
means  of  which  lie  usually  maintains  a  certain  degree  of  order  and  ap- 
pearance of  moral  rectitude  among  sinners.  God  did  not,  however, 
totally  withdraw  those  restraints,  by  which  his  Providence  rules  the 
world  in  the  midst  of  its  corruption  ;  for  if  he  had  done  so,  it  would 
have  been  impossible  that  society  could  have  subsisted,  or  the  succes- 
sion of  generations  continued.  (Jod,  for  these  ends,  still  preserved 
among  them  some  common  rectitude,  and  certain  bonds  of  humanity. 
But  in  other  respects,  so  far  as  concerned  the  impurities  to  which  the 
Apostle  here  refers,  he  relaxed  his  restraints  on  the  fury  of  their  pas- 
sions, as  a  corresponding  punishment  for  their  idolatries.  Thus  was 
his  justice  manifested  in  giving  up  those  who  had  dishonored  him  to 
dishonor  themselves,  in  a  manner  the  most  degrading  and  revolting. 

V.  2^i. — Who  chant?cd  the  truth  of  God  into  a  lie,  and  worshipped  and   served  the 
creature  more  than  the  Creator,  who  is  blessed  for  ever.     Amen. 

By  changing  the  (ruth  of  God,  referring  to  the  attributes  essential  to 
his  being,  is  here  meant  the  changing  of  the  just  and  legitimate  notions 
which  ought  to  be  formed  of  him,  not  only  in  contemplation,  but 
chiefly  in  practice.  The  He  in  the  same  way  principally  refers  to 
practice,  not  consisting  only  in  speculative  errors,  but  in  perversity  of 
action  in  superstitions  and  idolatries.  Tiie  heathens  changed  the  truth 
of  God,  that  is,  the  true  idea  of  (Jod  exhibited  in  the  works  of  creation, 
into  the  false  representations  made  of  him  in  their  superstitious  idol- 
atries. Thus  departing  from  the  true  God,  and  receiving  false  gods  in 
his  stead,  they  worshipped  the  creature  more,  or  rather  than,  the  Crea- 
tor. They  pretended,  indeed,  that  they  did  not  forsake  the  Creator, 
while  they  served  numerous  divinities.  They  acknowledged  that  these 
were  inferior  to  the  sovereign  God,  whom  they  called  the  Father  of 
gods  and  men.  But  whenever  religious  worship  is  offered  to  the  crea- 
ture in  any  manner  whatever,  it  is  forsaking  (Jod,  whose  will  it  is  not 
only  that  his  creatures  shoidd  serve  him,  but  that  they  should  serve  him 
alone,  on  which  account  he  calls  himself  a  jealous  God.  The  idolatry 
of  the  Pagans  was  in  reality,  according  to  the  view  here  given  by  the 
Apostle,  a  total  abandonment  of  the  worship  of  God. 

Who  is  blessed  for  ever.  Amen. — This  expression  is  here  used  by 
the  Apostle  for  the  purpose  of  inflicting  a  greater  stigma  on  idolatry, 
denoting  that  we  ought  to  honor  and  adore  (iod  alone,  and  are  not  per- 
mitted to  take  away  from  him  even  the  smallest  ray  of  his  glory.  It  is 
an  expression  that  was  almost  in  perpetual  use  among  the  Jews,  and  is 
still  frequently  found  in  their  writings  when  they  speak  of  (iod.  It  de- 
notes that  we  should  never  speak  of  God  but  with  profound  respect, 
and  that  this  respect  ought  to  be  accompanied  with  praise  and  thanksgiving. 
In  particular,   it  condemns  idolatry,  and  signifies  that  God  alone  is 


ROMANS    I.,    28.  63 

worthy  to  be  eternally  served  and  adored.  The  word  "  Amen"  is  here 
not  only  an  affirmation,  or  an  approval ;  it  is  also  an  inspiration  of  pious 
feeling,  and  a  token  of  regard  for  the  honor  of  God. 

V.  2G. — For  this  cause  God  gave  them  up  unto  vile  affections  :  for  even  their  women 
did  change  the  natural  use  into  that  which  is  against  nature. 

V.  27. — And  likewise  also  the  men,  leaving  the  natural  use  of  the  women,  burned  in 
their  lust  one  toward  another  ;  men  with  men,  working  that  which  is  unseemly,  and 
receiving  in  themselves  that  recompense  of  their  error  which  was  meet. 

The  Apostle  having  awfully  depicted  the  magnitude  of  Pagan  wick- 
edness, and  having  shown  that  their  ungodliness  in  abandoning  the 
worship  of  the  true  God  was  the  reason  why  they  had  been  abandoned 
to  their  lusts,  here  descends  into  particulars,  for  the  purpose  of  showing 
to  what  horrible  excesses  God  had  permitted  them  to  proceed.  This 
was  necessary,  to  prove  how  odious  in  the  sight  of  God  is  the  crime  of 
idolatry.  Its  recompense  was  this  fearful  abandonment.  It  was  also 
necessary,  in  order  to  give  a  just  idea  of  human  corruption,  as  evinced 
in  its  monstrous  enormities  when  allowed  to  take  its  course,  and  also  in 
order  to  exhibit  to  believers  a  living  proof  of  the  depth  of  the  evil  from 
which  God  had  delivered  them  ;  and,  finally,  to  prove  the  falsity  of  the 
Pagan  religion,  since,  so  far  from  preventing  such  excesses,  it  even  in- 
cited and  conducted  men  to  their  commission. 

Receiving  in  themselves  that  recompense. — As  the  impiety  of  the 
Pagans  respecting  God  reached  even  to  madness,  it  was  also  just  that 
God  should  permit  their  corruption  to  recoil  upon  themselves,  and  pro- 
ceed also  to  madness.  It  was  just  that  they  who  had  done  what  they 
could  to  cover  the  Godhead  with  reproaches,  should  likewise  cover 
themselves  with  infamy,  and  thus  receive  a  proportionate  and  retributive 
recompense. 

V.  28. — And  even  as  they  did  not  like  to  retain  God  in  their  knowledge,  God  gave 
them  over  to  a  reprobate  mind,  to  do  those  things  which  are  not  convenient. 

The  Apostle  shows  here  how  justly  the  Pagan  idolators  were  aban- 
doned, since  they  had  so  far  departed  from  the  right  knowledge  of 
God.  In  the  18th  verse,  he  had  declared  that  the  wrath  of  God  was 
revealed  against  all  ungodliness  and  unrighteousness  of  men.  He  had 
now  conclusively  established  the  first  charge  of  ungodliness  against  the 
Gentiles,  adding  to  it  their  consequent  abandonment  to  the  vilest  affec- 
tions ;  he  next  proceeds  to  demonstrate  their  unrighteousness. 

And  as  they  did  not  like. — This  is  not  quite  literal,  yet  it  seems  the 
best  phrase  that  can  be  used  to  convey  the  spirit  of  the  original.  The 
word  in  the  Greek  signifies  to  prove  or  approve.  They  did  not  approve 
of  retaining  God  in  their  knowledge.  But  this  cannot  mean  that  their 
approbation  respected  their  conscience,  dark  as  it  was.  They  did  not 
approve,  because,  as  the  common  translation  well  expresses  it,  they  did 
not  like.*  There  is  no  just  ground  to  conclude  with  Dr.  Macknight 
that  there  is  here  a  reference  to  the  magistrates  and  lawgivers,  who  did 

*  The  words  not  to  approve  are  frequently  used  in  the  sense  of  not  liking.  It  is  often 
said  that  a  person  does  not  approve  of,  i.  c.  does  not  like  a  person. 


GI  ROMANS    I.,    29. 

not  approve  of  giving  the  knowledge  of  God  to  the  people.  It  applies 
to  tliein  all  ;  Jicither  the  lawgivcns,  nor  the  peoj)le,  liked  to  lioki  in  re 
meinhraiice  a  (Jod  of  holiness  and  justice. 

To  retain  (hxl  in  their  knoivlejirr. — The  common  translation  has 
here  substantially  given  tlm  spirit  of  the  origiiuil,  and  is  bntu-r  than 
"  holding  (kkI  wiih  acknowledgment,"  as  rendered  liy  Dr.  Mackuight. 
The  Heathens  are  thus  said  to  have  known  God,  but  knowing  him, 
they  did  not  wish  to  retain  that  knowledge.  This  is  a  crime  in  the 
sight  of  God  which  subjects  men  to  the  most  awful  judgments  of  his 
justice,  for  it  is  on  this  account  that  the  Apostle  adds,  that  (Jod  also 
gave  them  up  to  a  reprobate  mind.  This  pointedly  refers  to  the  word 
applied  to  ihem,  as  not  approving  the  retaining  of  the  knowledge  of 
God.  It  denotes  a  minil  judicially  blinded,  so  as  not  to  discern  the  dif- 
ference between  things  distinguished  even  by  the  lights  of  nature. 
Tims  the  dark  eclipse  of  their  understanding,  concerning  divine  tilings, 
which  they  had  despised  and  rejected,  had  been  followed  by  another 
general  eclipse,  respecting  things  human,  to  which  they  had  applied 
themselves,  and  in  this  consisted  the  proportion  which  God  observed  in 
their  punishment.  They  did  not  act  according  to  right  reason  and  judg- 
ment towards  God  ;  this  is  their  crime  :  they  did  not  act  according  to 
it  among  themselves  in  society  ;  this  was  the  effect  of  the  abandonment 
of  God,  and  became  their  punishment.  This  passage  clearly  shows 
that  all  that  remains  of  moral  uprightness  among  men,  is  from  God, 
who  restrains  and  sets  bounds  to  the  force  of  their  perversity. 

Not  convenient. — This  is  a  very  just  and  literal  translation,  accord- 
ing to  the  meaning  of  the  word  convenient  in  an  early  stage  of  the 
history  of  our  language  ;  but  it  does  not,  at  present,  give  the  exact  idea. 
The  original  word  signifies  what  is  suitable  to  the  nature  of  man  as  a 
rational  and  moral  being.  To  do  things  not  convenient,  is  a  figurative 
expression  denoting  the  doing  of  things  directly  contrary  and  opposite, 
namely,  to  the  light  of  reason,  the  reflections  of  prudence,  and  the 
dictates  of  conscience. 

V.  29. — Being  filled  with  all  unrighteousness,  fornication,  wickedness,  covetousness, 
maliciousness;  full  of  envy,  murder,  debate,  deceit,  malignity  ;  whisperers. 

Being  filled. — This  signifies  that  the  vices  here  exposed  were  not 
tempered  with  virtues,  but  were  alone  and  uncontrolled,  occupying  the 
mind  and  heart  even  to  overflow'ing.  Unrighteousness. — When  this 
word  in  the  original  is  taken  in  a  limited  sense,  it  signifies  injustice. 
It  is  often  used  for  iniquity  in  general,  as  in  the  18th  verse.  8ome 
understand  it  here  in  the  latter  sense,  as  a  general  word  which  includes 
all  the  different  particulars  that  follow.  There  is  no  reason,  however, 
why  we  should  not  understand  it  as  one  species  of  the  evils  which  are 
here  enumerated,  and  confine  it  to  its  specific  meaning,  viz.  injustice. 
This  was  the  public  crime  of  the  Romans,  who  l)uilt  their  empire  on 
usurpation  and  rapine.  Fornication. — Cicero  speaks  of  fornication  as 
unblameable,  as  a  thing  universally  allowed  and  practised,  which  he 
had  never  heard  was  condemned,  either  in  ancient  or  modern  times. 
Here  it  includes  all  the  violations  of  the  Seventh  Commandment,  and 


ROMANS    I.,    30.  65 

is  not  to  be  confined  to  the  distinctive  idea  which  the  term  bears  in  our 
language.  Wickedness. — This  refers  to  the  general  inchnation  to  evil 
that  reigned  among  the  Heathens,  and  made  them  practise  and  take 
pleasure  in  vicious  and  unprofitable  actions.  Covetonsness. — The  original 
word  strictly  signifies  taking  the  advantage,  overreaching  in  a  bargain, 
having  more  tiian  what  is  just  in  any  transaction  with  our  neighbor. 
Of  thi?,  covetonsness  is  the  motive.  This  was  universal  among  rich 
and  poor,  and  was  the  spring  of  all  their  actions.  Maliciousness  denotes 
a  disposition  to  injury  and  revenge.  Full  of  envy. — Tacitus  remarks, 
that  this  was  the  usual  vice  of  the  villages,  towns,  and  cities.  Murder 
was  familiar  to  them,  especially  with  respect  to  their  slaves,  whom  they 
caused  to  be  put  to  death  for  the  slightest  ofilences.  Debate,  strife 
about  words  for  vain  glory,  and  not  truth.  Deceit  was  common  to  them 
all,  and  exemplified  in  their  conduct  and  conversation,  as  is  said, 
chap,  iii.,  13.  Malignity. — Though  the  word  in  the  original,  when  re- 
solved into  its  component  parts,  literally  signifies  bad  custom  or  dis- 
position, yet  it  generally  signifies  something  more  specific,  and  is  with 
sufficient  propriety  rendered  malignity,  whicli  is  a  desire  to  hurt  others 
without  any  other  reason  than  that  of  doing  evil  to  them,  and  finding 
pleasure  in  their  sufferings.  The  definition  of  the  term,  as  quoted  from 
Aristotle  by  Dr.  Macknight,  seems  true  rather  as  a  specification  than  as 
a  definition.  It  "  is  a  disposition,"  he  says,  "to  take  everything  in  the 
worst  sense."  No  doubt,  malevolence  is  mclined  to  this,  but  this  is 
only  one  mode  of  discovering  itself.  Whisperers. — Dr.  Macknight 
errs  in  saying  that  the  original  word  signifies  "  those  who  secretly 
speak  evil  of  persons  when  they  are  present."  The  word  does  not  im- 
port that  the  speaker  whispers,  lest  the  person  against  whom  he  speaks, 
being  present,  should  hear.  The  person  spoken  against  may  as  well  be 
absent.  It  refers  to  that  sort  of  evil  speaking  which  is  communicated 
in  secret,  and  not  spoken  in  society.  It  is  called  whispering,  not  from 
the  tone  of  voice,  but  from  the  secresy.  It  is  common  to  speak  of  a 
thing  being  whispered,  not  from  being  communicated  in  a  low  voice, 
but  from  being  privately  spoken  to  individuals.  It  refers  to  sowing  di 
visions.  It  is  one  of  the  most  frequent  and  injurious  methods  of 
calumny,  because  on  the  one  hand  the  whisperer  escapes  conviction  of 
falseiiood,  and  on  the  other  the  accused  has  no  means  of  repelling  the 
secret  calumny. 

V.  30.— Backbiters,  haters  of  God,  despiteful,  proud,  boasters,  inventors  of  evil  things, 
disobedient  to  parents. 

Backbiters. — The  original  word  is  here  improperly  translated  back- 
biters. Dr  Macknight  equally  misses  the  meaning  of  this  term,  which 
he  translates  "  revilers,"  distinguishing  it  from  whisperers,  or  "  persons 
who  speak  evil  of  others  to  their  face,"  giving  them  opprobrious  lan- 
guage and  bad  names.  The  word  indeed  inchides  such  persons  ;  but 
it  applies  to  evil  speaking  in  general  ;  to  those,  in  short,  who  take  a 
pleasure  in  scandalizing  their  neighbors,  without  any  reference  to  the 
presence  or  absence  of  those  who  are  spoken  against ;  and  it  by  no 
means  designates,  as  he  says,  the  giving  of  "  opprobrious  language  and 

5 


66  ROMANS    I,,    30 

^  . 

bad  names."  Such  persons  arc  included  in  it,  but  not  dcsitrnated  by  it. 
Whisperers  or  tattU^rs  arc  evil  speakers,  without  any  peculiar  distinc- 
tion. Our  translators  have  erred  in  rendering  it  backbiters.  As  Dr. 
Macknight  has  no  authority  to  limit  the  word  to  what  is  spoken  face  to 
face,  it  is  ecpially  unwarrantable  to  confine  it  to  what  is  spoken  in  the 
absence  of  those  who  arc  spoken  against.  The  word  translated 
"  whisperers,"  refers,  according  to  Mr.  Thohick,  to  a  secret,  and  the 
word  translated  "  backbiters,"  to  an  open  slander.  Sccresy  is  undoubt- 
edly the  characteristic  of  the  first  word,  but  the  last  is  not  distinguished 
from  it  by  contrast,  as  implying  publicity  ;  on  the  contrary,  the  former 
class  is  included  in  the  latter,  though  here  specifically  marked.  Besides, 
though  the  communication  of  both  the  classes  referred  to  may  usually 
be  slander,  yet  it  appears  that  the  signification  is  more  extensive. 
Whisperers,  as  speakers  of  evil,  may  be  guilty  when  they  speak 
notliing  but  truth.  Mr.  Stuart  has  here  followed  Mr.  Tholuck.  The 
former  lie  makes  a  slander  in  secret,  the  latter  a  slander  in  public.  It 
is  not  necessary  that  all  such  persons  should  be  slanderers,  and  the  evil 
speaking  of  the  latter  may  be  in  private  as  well  as  in  public. 

Haters  of  God. — There  is  no  occasion,  with  Mr.  Tholuck,  to  seek 
a  reference  here  to  "  those  Heathens  mentioned  by  Cyprian,  who, 
whenever  a  calamity  bcfel  them,  used  to  cast  the  blame  of  it  upon  God, 
and  denied  a  providence."  Nor  is  it  necessary  to  suppose,  with  him, 
that  the  propriety  of  the  charge  is  to  be  found  in  the  fact,  that  supersti- 
tion begets  a  hatred  of  the  gods.  The  charge  is  applicable  to  the  whole 
Heathen  world,  who  hated  God,  and  therefore  did  not  like  to  keep  him 
in  remembrance.  This  was  manifest  throughout  the  world  in  the  early 
introduction  of  polytheism  and  idolatry.  No  other  cause  can  be 
assigned  for  the  nations  losing  the  knowledge  of  the  true  (jod.  They 
did  not  like  to  retain  him  in  tlieir  knowledge.  Had  men  loved  God,  he 
would  have  been  known  to  them  in  all  ages  and  all  countries.  Did  not 
mankind  receive  a  sufficient  lesson  from  the  Flood  ?  Yet  such  was 
their  natural  enmity  to  (Jod,  that  they  were  not  restrained  even  by  tlmt 
awful  manifestation  of  Divine  displeasure  at  forgetfulness  of  the 
Almighty.  Although  no  one  will  acknowledge  this  charge  to  be  appli- 
cable to  himself,  yet  it  is  one  which  the  Spirit  of  God,  looking  deeply 
into  human  nature,  and  penetrating  the  various  disguises  it  assumes, 
brings  home  to  all  men  in  their  natural  state.  '•  The  carnal  mind  is 
enmity  against  God."  They  hate  his  holiness,  his  justice,  his  sove- 
reignty, and  even  his  mercy,  in  the  way  in  which  it  is  vouchsafed. 
The  charge  here  advanced  by  the  Apostle  against  the  Heathens  was 
remarkably  verified,  when  Christianity  on  its  first  appearance  among 
them,  was  so  violently  opposed  by  the  philosophers  and  the  whole  body 
of  the  people,  rich  and  poor,  learned  and  unlearned.  This  melancholy 
fact  is  written  in  the  history  of  the  persecutions  of  the  early  Christians 
in  characters  of  blood.*     Despiteful. — This  term  does  not  e.xpress  the 

•  Hatred  to  God,  and  not  dislike  to  mysteries,  is  remarkably  verified  in  infidels. 
Hatred  to  God  is  the  oris^in  of  Arianism  and  Socinianism.  It  is  hatred  to  the  sove- 
reignty of  God  that  influences  the  Arminian.  Hatred  to  God  manifeata  itself  by  an 
almost  universal  neglect  of  his  laws. 


ROMANS    I.,    31.  67 

meaning  of  the  original.  Archbishop  Newcome  translates  it  injurious  ; 
but  though  this  is  one  of  the  ideas  contained  in  the  word,  it  is  essen- 
tially deficient.  It  signifies  injur}'-  accompanied  with  contumely  ;  inso- 
lence, implying  insult.  It  always  implies  contempt,  and  usually 
reproach.  Often,  treatment  violent  and  insulting.  Mr.  Stuart  trans- 
lates it  "  reproachful,^^  i.e.,  he  says,  "  lacerating  others  by  slanderous, 
abusive,  passionate  declarations."  But  this  does  not  come  up  to  the 
meaning  of  the  original.  All  this  might  be  done  without  affecting  to 
despise  its  object,  or  in  any  point  of  view  to  assume  superiority  over 
him — an  idea  always  implied  in  the  original  W'Ord.  Besides,  the 
reproachful  words  may  not  be  slanderous.  Mr.  Tholuck  makes  it 
pride  towards  a  fellow  creature  ;  but  this  designation  is  not  sufficiently 
peculiar.  A  proud  man  may  not  insult  others.  This  vice  aims  at 
attaching  disgrace  to  its  object ;  even  in  the  injuries  it  commits  on  the 
body,  it  designs  chiefly  to  wound  the  mind.  It  well  applies  to  hootings, 
hissings,  and  pcltings  of  a  mob,  in  which,  even  when  the  most  dignified 
persons  are  the  objects  of  attack,  there  is  some  mixture  of  contempt. 

Proud. — Tliis  word  translates  the  original  correctly,  as  it  refers  to 
the  feeling  generally,  and  not  to  any  particular  mode  of  it,  which  is 
implied  in  arrogance,  insolence,  haughtiness,  to  persons  puffed  up  with 
a  high  opinion  of  themselves,  and  regarding  others  with  contempt,  as 
if  they  were  unworthy  of  any  intercourse  with  them.  Boasters. — The 
term  in  the  original  designates  ostentatious  persons  in  general  ;  but  as 
these  usually  affect  more  than  belongs  to  them,  it  generally  applies  to 
persons  who  extend  their  pretensions  to  consideration  beyond  their  just 
claims.  Inventors  of  evil  things. — Dr.  Macknight  translates  this  inven- 
tors of  unlawful  pleasures,  and  no  doubt  such  inventions  are  referred 
to,  but  there  is  no  reason  to  restrict  it  to  the  invention  of  pleasures  when 
there  are  many  other  evil  inventions.  In  such  a  case  it  is  proper  to 
give  the  expression  the  utmost  latitude  it  will  admit,  as  including  all 
evils.  Disobedient  to  parents. — Obedience  to  parents  is  here  considered 
as  a  duty  taught  by  the  light  of  nature,  the  breach  of  which  condemns 
the  Heathens,  who  had  not  the  Fifth  Commandment  written  in  words. 
It  is  a  part  of  the  law  originally  inscribed  on  the  heart,  the  traces  of 
which  are  still  to  be  found  in  the  natural  love  of  children  to  their 
parents.  When  the  Heathens,  then,  disregarded  this  duty,  they 
departed  from  the  original  constitution  of  their  nature,  and  disregarded 
the  voice  of  God  in  their  hearts. 

V.  31. — Without  understanding,  covenant  breakers,  without  natural  affection,  impla- 
cable, unmerciful. 

Without  understanding. — This  well  expresses  the  original,  for  although 
the  persons  so  described  were  not  destitute  of  understanding  as  to  the 
things  of  this  world,  but  as  to  these  might  be  the  most  intelligent  and 
enlightened,  yet  in  a  moral  sense,  or  as  respects  the  things  of  God,  they 
were  unintelligent  and  stupid.  This  agrees  with  the  usual  signification 
of  the  word,  and  it  perfectly  coincides  with  universal  experience.  All 
men  are  by  nature  undiscerning  as  to  the  things  of  God,  and  to  this 
there  never  was  an  exception.     Dr.  Macknight  entirely  misses  the 


69  ROMANS    I.,    32. 

meaning,  when  lie  explains  it  as  signifying  persons  who  are  "  impru- 
ilcnl  in  the  inanagcinciit  of  affairs."  The  Iranslalion  of  Mr.  Sluart, 
"  inconsiileralc,"  is  eqnally  erroneous.  Covenant  breakers. — This  i.s  a 
correct  Iranshilion,  if  covenant  is  understood  to  apply  to  every  agree- 
ment or  bargain  referring  to  the  common  business  of  life,  as  well  as 
solemn  and  important  contracts  between  nations  and  individuals.  With- 
out natural  affection. — There  is  no  occasion  to  seek  for  some  particular 
reference  in  this,  which  has  evidently  its  verification  in  many  difTerent 
things.  Dr.  Macknight  supposes  that  the  Apostle  has  the  Stoics  in 
his  eye.  Be/a,  and  after  him  Mr.  Stuart,  suppose  that  it  refers  to 
the  exposure  of  children.  Mr.  Tholuck,  with  more  propriety,  extends 
the  term  to  filial  and  parental  love.  But  still  the  reference  is  broader  ; 
still  there  are  more  varieties  comprehended  in  the  term.  Why  limit  to 
one  thing  what  applies  to  many  ?  Even  though  one  class  should  be 
peculiarly  prominent  in  the  reference,  to  confine  it  to  this  robs  it  of 
its  force. 

IinplacahJe. — The  word  in  the  original  signifies  as  well  persons  who 
will  notcnter  into  league,  as  persons,  vvhohaving  entered  into  league,  per- 
fidiously break  it.  In  the  former  sense  it  signifies  implacable,  and 
designates  those  who  are  peculiarly  savage.  In  the  latter  sense  it  refers 
to  those  wiio  violate  the  most  sacred  engagements,  entered  into  with  all 
the  solemnities  of  oaths  and  religious  rites.  Our  translation  affixes  to 
it  the  first  sense.  But  in  this  sense  it  applies  to  none  but  the  rudest 
and  most  uncivilized  nations,  and  was  not  generally  exemplified  in  the 
Roman  empire.  It  appears  that  it  should  rather  be  understood  in 
the  latter  sense,  as  designating  the  common  practice  of  nations  in 
every  age,  who,  without  hesitation,  violate  treaties  and  break  oaths 
sanctioned  by  every  solemn  obligation.  The  word  above  rendered 
covenant-breakers,  designates  the  violators  of  any  engagement.  The 
word  employed  here  signifies  tiie  breaker  of  solemn  engagements,  rati- 
fied with  all  the  solemnities  of  oaths  and  religious  ceremonies. 

Unmerciful. — There  is  no  reason,  like  Dr.  Macknight,  to  confine 
this  to  those  who  are  unmerciful  to  the  poor.  Such,  no  doubt,  are  in- 
cluded ;  but  it  extends  to  all  who  are  without  compassion.  Persons 
need  our  compassion  who  are  not  in  want ;  they  may  be  suffering  in 
many  ways.  It  applies  to  those  who  do  not  feel  for  the  distresses  of 
others,  whatever  may  be  the  cause  of  their  distresses  ;  and  to  those 
who  inflict  these  distresses  it  peculiarly  applies. 

V.  3'2. — Who,  knowing  the  judgment  of  God,  that  they  which  commit  such  things 
are  worthy  ot'd<'ath,  not  only  do  the  same,  but  have  pleasure  in  them  tlial  do  them. 

Knowing  the  judgment  of  God. — Sentence  or  ordinance  of  God. 
This  the  Heathens  know,  from  the  work  of  the  law  written  in  their 
hearts.  Although  they  had  almost  entirely  stifled  in  themselves  the 
dictates  of  conscience,  it  did  not  cease,  in  some  measure,  to  remon- 
strate against  the  unworlhiness  of  their  conduct,  and  to  threaten  the 
wrath  of  (Jod,  which  their  sins  deserved.  They  recognized  it  by  some 
remains  they  had  of  right  notions  of  the  Godhead  ;  and  by  which  they 
still  understood  that  God  was  Judge  of  the  world  ;  and  this  was  con- 


ROMANS    1.,    32.  69 

firmed  to  them  by  examples  of  Divine  vengeance  which  sometimes 
passed  before  their  eyes.  They  knew  it  even  by  the  false  ideas  of  the 
superstition  in  which  they  were  plunged,  which  required  them  to  seek 
for  expiations.  That  they  knew  it  in  a  measure  is  evident  by  their 
laws,  which  awarded  punishments  to  some  of  those  vices  of  which  they 
were  guilty. 

Worthy  of  death. — It  is  difficult  to  determine  with  certainty  whether 
death  is  here  to  be  understood  literally  or  figuratively.  Mr.  Stuart 
considers  it  as  decided  that  it  cannot  mean  literal  death,  because  it 
cannot  be  supposed  that  the  Heathens  judged  everything  condemned  by 
the  Apostle  to  deserve  capital  punishment.  He  understands  it  in  its 
figurative  sense,  as  referring  to  future  punishment.  But  an  equal  diffi- 
culty meets  him  here.  Did  the  Heathens  know  that  God  had  deter- 
mined to  punish  the  things  thus  specified  with  death,  accordmg  to  its 
figurative  import — everlasting  punishment?  He  does  not  take  the 
word,  then,  in  this  sense  to  its  full  amount,  but  as  meaning  punish- 
ment, misery,  suffering.  But  this  is  a  sense  which  the  word  never 
bears.  If  it  refer  to  future  punishment,  it  must  apply  to  that  punish- 
ment in  its  full  sense.  That  the  Heathens  judged  many  of  the  sins 
here  enumerated  worthy  of  death,  is  clear  from  their  ordaining  death  as 
their  punishment.  And  the  Apostle  does  not  assert  that  they  judged 
them  all  worthy  of  death,  but  that  they  judged  the  doers  of  such 
things  worthy  of  death.  It  seems  quite  enough,  then,  that  those 
things,  for  the  commission  of  which  they  ordained  death,  were  such  as 
he  mentions.  In  this  sense  Archbishop  Newcome  understands  the 
word,  "  For  they  themselves,"  he  says,  "  punished  some  of  their  vices 
with  death." 

Not  only  do  the  same,  but  have  pleasure  in  them  that  do  them.. — 
This  is  added  to  mark  the  depth  of  their  corruption.  For  when  men 
are  not  entirely  abandoned  to  sin,  although  they  allow  of  it  in  their  own 
circumstances  and  practice,  yet  they  condemn  it  in  their  general  notions, 
and  in  the  practice  of  others,  because  then  it  is  not  connected  with  their 
own  interest  and  self-love.  But  when  human  corruption  has  arrived  at 
its  height,  men  not  only  commit  sins,  but  approve  of  them  in  those  who 
commit  them.  While  "this  was  strictly  applicable  to  the  whole  body  of 
the  people,  it  was  chargeable  in  the  highest  degree  on  the  leaders  and 
philosophers,  who,  having  more  light  than  the  others,  treated  in  their 
schools  some  of  those  things  as  crimes  of  which  they  were  not  only 
guilty  themselves,  but  the  commission  of  which  they  encouraged  by 
their  connivance,  especially  in  the  abominable  rites  practised  in  the 
worship  of  their  gods. 

By  these. conclusive  proofs,  Paul  substantiates  his  charge,  in  verse 
18,  against  the  whole  Gentile  world,  first  of  ungodliness,  and  then  of 
unrighteousness  as  its  consequence,  against  which  the  wrath  of  God  is 
revealed.  It  should  also  be  observed,  that  as,  in  another  place,  Titus 
ii.,  12,  he  divides  Christian  holiness  into  three  parts,  namely,  sobriety, 
righteousness,  and  godliness,  in  the  same  way,  in  this  chapter,  he 
classes  Pagan  depravity  under  three  heads.  The  first  is  their  ungod- 
liness,  namely,    that  they   have   not   glorified    God — that   they  have 


70  ROMANS    II. 

changed  his  glory  into  imaiffs  iiiade  like  to  corruptible  creatures — that 
they  have  changed  his  truth  into  a  lie,  which  is  opposed  to  godliness. 
The  second  is  intcmpvruncc.  (iod  has  delivered  them  u|)  to  iiiiclean- 
ness  and  vile  alTections,  whicii  are  opposed  to  sobriety.  Tlic  third  is 
unrigJitcousness,  and  all  the  other  vices  noted  in  the  last  verses,  which 
are  opposed  to  righteousness. 

It  is  impossible  to  add  anything  to  the  view  here  given  of  the  reign 
of  corruption  among  the  Heathens,  even  the  most  celebrated  and  civil- 
ized, which  is  fully  attested  by  their  own  historians.  Nothing  can  be 
more  horrible  than  this  representation  of  their  slate  ;  and  as  the  picture 
is  drawn  by  the  Spirit  of  (Jod,  who  is  acquainted  not  only  with  the 
outward  actions,  but  with  the  secret  motives  of  men,  no  Christian  can 
suppose  that  it  is  exaggerated.  The  Apostle,  then,  had  good  reason  to 
conclude  in  the  sequel,  that  justification  by  works  is  impossible,  and 
that  in  no  other  way  can  it  be  obtained  but  by  grace.  From  the  whole, 
we  see  how  terrible  to  his  posterity  have  been  the  consequences  of  the 
sin  of  the  first  man  ;  and,  on  tlie  other  hand,  how  glorious  in  the  plan 
of  redemption  is  the  grace  of  God  by  his  Son. 


CHAPTER   II. 

ROMANS    U.,  1-29. 


In  the  preceding  chapter,  the  Apostle  had  described  the  state  of  the 
idolatrous  Pagans,  whom  he  had  proved  to  be  under  the  just  condem- 
nation of  God.  He  now  passes  to  that  of  the  Jews  who,  while  they 
rejected  the  Righteousness  of  God,  to  which  the  law  and  the  Pro- 
phets bore  witness,  looked  for  salvation  from  their  relation  to  Abraham, 
from  their  exclusive  privileges  as  a  nation,  and  from  ihoir  observance 
of  the  law.  In  this  and  the  two  following  chapters,  Paul  combats 
these  deeply-rooted  prejudices,  and  is  tlius  furnished  with  an  oppor- 
tunity of  clearly  unfolding  the  doctrine  of  the  gospel,  and  of  proving 
that  it  alone  is  the  power  of  God  unto  salvation.  In  the  first  part  of 
this  chapter,  to  the  24th  verse,  he  shows  that  the  just  judgment  of  God 
must  be  the  same  against  the  Jews  as  against  the  Gentiles,  since  the 
Jews  arc  equally  siiuicrs.  In  the  second  part,  from  the  beginning  of 
the  25th  verse  to  the  end,  lie  proves,  that  the  external  advantages  which 
the  Jews  had  enjoyed,  were  insufficient  to  ward  off  this  judgment. 
From  his  language  at  the  commencement  of  this  chapter,  in  respect  to 
that  judgment  which  the  Jews  were  accustomed  to  pass  on  other  na- 
tions, and  to  which  he  reverts  in  the  17th  verse,  it  is  evident  that 
through  the  whole  of  it  he  is  addressing  the  Jews,  and  not  referring,  as 
many  suppose,  to  the  Heathen  philosophers  or  magistrates.  It  was  not 
the  Apostle's  object  to  convince  ihcm  in  particular  that  they  were  sin- 


ROMANS    II.,    1.  71 

ners.  Besides,  neither  tlie  philosophers  nor  magistrates,  nor  any  of 
the  Heathens,  occupied  themselves  in  judging  others  respecting  their 
religious  worship  and  ceremonies.  Such  observances,  as  well  as  their 
moral  effects  on  those  by  whom  they  were  practised,  appeared  to  the 
sages  of  Greece  and  Rome  a  matter  of  perfect  indifference.  The  Jews, 
on  the  contrary,  had  learned  from  their  law,  to  judge,  to  condemn,  and 
to  abhor  all  other  religions  ;  to  keep  themselves  at  the  greatest  distance 
from  those  who  profess  them  ;  and  to  regard  all  idolators  as  under  the 
wrath  of  God.  The  man,  then,  who  judges  others,  to  whom,  by  a  fig- 
ure of  speech,  Paul  addresses  his  discourse  in  the  1st  verse,  is  the 
same  to  whom  he  continues  to  speak  in  the  rest  of  the  chapter,  and 
whom  he  names  in  the  17th  verse,  "  Behold,  thou  art  called  a  Jew." 

V.  1. — Therefore  thou  art  inexcusable,  0  man,  whosoever  thou  art  that  judgest;  for 
wherein  thou  judgest  another  thou  condemnest  thyself;  for  thou  that  judgest  doest  the 
same  things. 

Therefore. — This  particle  introduces  a  conclusion,  not  from  anything 
in  the  preceding  chapter,  but  to  establish  a  truth  from  what  follows. 
The  Apostle  had  proved  the  guilt  of  the  Gentiles,  who,  since  they  had 
a  revelation  vouchsafed  to  them  in  the  works  of  God,  though  they  did 
not  possess  his  word,  were  inexcusable.  The  Jews,  who  had  his  word, 
yet  practised  the  same  things  for  which  the  former  were  condemned, 
must,  therefore,  also  be  inexcusable.  In  the  sequel,  he  specifies  and 
unfolds  the  charge  thus  generally  preferred. 

O  man. — Tliis  is  a  manner  of  address,  betokening  his  earnestness, 
which  Paul  frequently  employs,  as  in  the  ninth  chapter  of  this  Epistle. 
Whosoever  thou  art  that  judgest. — The  Apostle  here  refers  to  the 
judgment  which  the  Jews  passed  on  the  Gentiles.  It  is  generally  ex- 
plained as  if  he  was  finding  fault  with  those  whom  he  addressed,  and 
declaring  they  were  inexcusable,  because  they  judged  others.  But  this 
is  erroneous.  What  he  censures,  is  not  their  judging,  but  their  doing 
the  same  things  with  those  whom  they  condemned.  The  character  of 
the  Jews,  which  distinguished  them  from  the  Gentiles,  was  that  they 
judged  others.  God  had  conferred  on  them  this  distinction,  when  he 
manifested  his  covenant  to  them,  to  the  exclusion  of  all  the  other  nations 
of  the  world.  This  character  of  judging,  then,  can  belong  only  to  the 
Jews,  who,  according  to  a  principle  of  their  religion,  condemned  the 
other  nations  of  the  earth,  and  regarded  them  as  strangers  from  the 
covenants  of  promise,  having  no  hope,  and  without  God  in  the  world. 
In  this  manner  the  Jews  were  seated  as  on  a  tribunal,  from  which  they 
pronounced  judgment  on  all  other  men.  Paul,  then,  had  good  reason 
for  apostrophizing  the  Jew  as  thou  that  judgest.  But,  as  there  were 
also  distinctions  among  the  Jews  themselves,  and  as  the  Priests,  the 
Scribes,  and  chiefly  the  Pharisees,  were  regarded  as  more  holy  than 
others,  he  says,  whosoever  thou  art, — thus  not  excepting  even  one  of 
them. 

Thou  art  inexcusable. — Paul  intended  to  bring  in  all  men  guilty  be- 
fore God,  as  appears  by  what  he  says  in  the  19tli  verse  of  the  third 
chapter,  "  that  every  mouth  may  be  stopped,  and  all  the  world  may  be- 


72  ROMANS    II.,    1. 

come  guilty  before  God."  He  had  already  proved  the  inexcusableness 
of  the  (I entiles,  and  he  here  proceeds  to  do  the  sanne  respecting  the 
Jews,  wiioni  he  addresses  directly,  and  not  in  a  manner  only  implying 
that  he  refers  to  them,  as  is  sui)|)osed  by  Professors  Tiioluck  and  .Siuart. 
Mr.  Siuart,  especially,  endeavors  to  show,  that  in  the  first  part  of  this 
chapter,  Paul  does  not  proceed  at  once  to  address  the  Jews,  "  but  first," 
he  says,  "  prepares  the  way,  by  illustrating  and  enforcing  the  general 
proposition,  that  all  who  have  a  knowledge  of  what  is  richt,  and  approve 
of  it,  but  yet  sin  against  it,  are  guilty."  This  view  oi  the  passage  is 
equally  erroneous  with  that  of  those  who  suppose"" that  the  Apostle  is 
addressing  the  j)hilosophers  and  magistrates.  Both  these  interpretations 
lead  away  from  the  true  moaning  of  the  several  parts  of  the  chapter, 
through  the  whole  of  which  the  address  to  the  Jews  is  direct  and  ex- 
clusive. The  Apostle's  object  w^as  to  conduct  men  to  the  grace  of  the 
gospel,  and  so  to  be  justified  in  the  way  of  pardon  and  acquittance. 
Now,  in  order  to  this,  their  conviction  of  sin,  and  of  their  ruined  condition, 
was  absolutely  necessary,  since  they  never  would  have  recourse  to 
mercy,  if  they  did  not  feel  comp'ellcd  to  confess  themselves  condemned. 
It  is  with  this  view  that  he  here  proceeds  to  strip  the  Jews,  as  he  had 
done  the  (i entiles,  of  all  excuse. 

For  u-Jicrein  thou  judgest  another,  thou  condemnest  thyself  . — Where- 
in, that  is,  in  the  thing  in  which  thou  condemnest  another,  thou  con- 
demnest thyself.  Dr.  Macknight  translates  it  whilst.  But,  though  the 
words  in  the  original  thus  translated  often  in  certain  situations  bear  this 
signification,  here  this  cannot  be  the  case.  When  there  is  nothing  in 
the  conte.vt  to  fix  the  reference,  the  most  general  substantive  must  be 
chosen.  There  is  nothing  in  the  context  to  suggest  the  idea  of  time, 
and  thing  is  a  more  general  idea.  It  is  indeed  true,  that  the  self-con- 
demnation of  the  Jew  is  contemporaneous  with  his  condemnation 
of  the  Gentile.  But  it  is  so,  because  this  is  implied  i|i  the 
very  thing  that  is  alleged,  and  the  thing  alleged  is  more  important 
than  the  time  in  which  it  occurs.  Nothing,  then,  is  gained  by  thus  de- 
viating from  the  common  version.  The  translation,  because  that,  which 
is  suggested  by  Professors  Tholuck  and  Stuart  as  a  possible  meaning, 
is  also  to  be  rejected.  To  suggest  a  great  variety  of  possible  meanings 
has  the  worst  tendency  ;  instead  of  serving  the  truth,  it  essentially  in- 
jures it.  Besides,  as  has  been  remarked,  the  cause  of  the  condem- 
nation of  the  Jew  was  not  his  judging  the  (ientiles.  The  cause  of  his 
condemnation  was  his  doing  the  things  which  he  condemned. 

The  reasoning  of  the  Apostle  is  clear  and  convincing.  It  consists 
of  three  particulars,  on  which  the  Jew  had  nothing  to  object,  namely, — 
1st,  Thou  judgest  another  ;  2d,  Thou  doest  the  same  things  ;  3d,  Thou 
condemnest  thyself,  consequently  thou  art  without  excuse.  Thou 
judgest  another. — That  is  to  say,  thou  boldest  the  Gentiles  to  be 
criminal  and  guilty  before  God,  thou  regardest  them  as  people  whom 
God  has  abandoned  to  themselves,  and  who  therefore,  being  plunged  in 
vice  and  sin  of  all  kinds,  are  the  objects  of  his  just  vengeance,  'i'his  is 
what  the  Jew  could  not  deny.  I'hou  doest  the  same  things. — Tiiis  the 
Apostle  was  to  prove  in  the  sequel.     Thou  condemnest  thyself. — The 


ROMANS    II.,    2.  73 

consequence  is  unavoidable  ;  for  the  same  evidence  that  convicts  the 
Gentiles  in  the  judgment  of  the  Jew  must,  if  found  in  him,  also  bring 
him  in  guilty, 

V.  2. — But  we  are  sure  that  the  judgment  of  God   is  according  to  truth  against  them 
which  commit  such  things. 

Paul  proceeds  here  to  preclude  a  thought  that  might  present  itself, 
and  to  stifle  it,  as  it  were,  before  its  birth.  It  might  be  suggested  that 
the  judgment  of  God,  that  is,  the  sentence  of  condemnation  with  re- 
spect to  transgressors,  is  not  uniform  ;  that  he  condemns  some  and 
acquits  otlicrs  as  it  pleases  him,  and  therefore,  although  the  Jew  does 
the  same  things  as  the  Gentile,  it  does  not  follow  that  he  will  be  held 
equally  culpable,  God  having  extended  indulgence  to  the  one  which  he 
has  not  vouchsafed  to  the  other.  The  Jew,  then,  does  not  hold  himself 
guilty  when  he  condemns  the  Gentile,  although  he  does  the  same 
things.  This  is  the  odious  and  perverse  imagination  which  the  Apostle 
here  repels.  We  are  sure,  or  more  literally,  we  know.  Who  knows  ? 
"Koppe,"  says  Mr.  Tholuck,  "  deems  that  there  is  here  an  allusion  to 
the  Jews,  who  boasted  that  they  alone  possessed  the  true  knowledge." 
But  this  is  palpably  erroneous,  because  the  Jews  in  general  did  not  be- 
lieve the  thing  asserted  to  be  known.  The  Apostle's  object  is  to 
correct  their  error.  Mr.  Tholuck  himself  is  still  further  astray  when 
he  understands  it  of  "  those  apprehensions  of  a  Divine  judgment,  which 
are  spread  among  all  mankind,  to  which  the  Apostle  had  alluded,  v.,  32." 
It  was  the  Apostle  himself,  and  those  taught  by  the  same  Spirit,  who 
knew  with  unfaltering  assurance  the  thing  referred  to.  The  judgment 
of  God,  that  is,  sentence  of  condemnation — not,  as  Dr.  Macknighl  says, 
the  curse  of  the  law  of  Moses.  The  law  of  Moses  and  its  curse  are 
different  from  the  sentence  which  God  pronounces  according  to  them. 
According  to  truth,  against  them  which  commit  such  things.  Not  truli/, 
this  would  qualify  the  assertion  that  the  judgment  of  God  is  against 
such  persons,  which,  as  the  general  truth,  neither  the  Jew  nor  the 
Gentile  is  supposed  to  question.  In  this  sense,  truly  would  express  the 
same  as  really.  Nor  does  it  signify  according  to  truth,  as  synonymous 
with  justice,  as  Mr.  Tholuck  supposes.  About  the  justice  of  the  thing 
there  is  no  question.  If  the  Gentile  is  justly  condemned  for  every 
breach  of  the  law  written  on  the  heart,  the  justice  of  the  condemnation 
of  the  transgressing  Jew  could  not  be  a  question.  Nor,  with  Mr. 
Stuart,  is  it  to  be  understood  as  meaning  agreeably  to  the  real  state  of 
things  ;  that  is,  according  to  the  real  character  of  the  person  judged. 
This  is  doubtless  a  truth,  but  not  the  truth  asserted  in  this  passage.  This 
meaning  applies  to  the  judgment  that  examines  and  distinguishes  be- 
tween the  righteous  and  the  wicked.  But  the  judgment  here  spoken 
of,  is  the  sentence  of  condemnation  with  respect  to  transgressors. 
Nor,  with  Dr.  Macknight,  are  we  to  understand  this  phrase,  as  signify- 
ing "  according  to  the  true  meaning  of  God's  covenant  with  the  Fathers 
of  the  Jewish  nation."  This  is  not  expressed  in  the  text,  nor  is  it  sug- 
gested by  the  context. 

The  real  import  of  this  phrase  will  be  ascertained  in  considering  the 


74  ROMANS    II.,    3. 

chief  error  of  the  Jews  about  this  matter.  While  they  admitted  that 
God's  law  ill  general  condemns  all  its  transtrrcssors,  yet  they  hoped 
that,  as  the  cliildri'ii  of  Ahraliam,  (Jiul  would  in  their  case  relax  the 
rigor  of  his  re(iuireinent.s.  What  the  Apostle  asserts,  then,  is  designed 
to  explode  this  error.  If  (iod  should  sentence  (MMililes  to  condeuuiation 
for  transgression  of  the  work  of  the  law  written  in  the  heart,  and  pass 
a  dilferent  sentence  on  Jews  transgressing  the  law  of  Moses,  his  judg- 
ment or  sentence  would  not  be  according  to  truth.  If  some  transgres- 
sors escaped,  while  others  were  punished,  the  truth  of  the  threat  or 
penalty  was  destroyed.  The  truth  of  God  in  his  threatening,  or  in  the 
penalty  of  the  breach  of  his  law,  is  not  affected  by  the  deliverance  of 
those  saved  by  the  gospel.  The  penalty  and  the  precept  are  fulfilled 
in  Jesus  Christ  the  .Surety.  While  God  pardons,  he  by  no  means 
clears  the  guilty.  His  people  are  absolved  because  they  are  righteous ; 
they  have  fulfilled  the  law,  and  suffered  its  penalty,  in  the  death  and 
obedience  of  Jesus  Christ,  with  whom  they  are'  one.  The  object  of 
the  Apostle,  then,  was  to  undeceive  the  Jews  in  their  vain  hope  of  es- 
cape, while  they  knew  themselves  to  be  transgressors.  And  it  equally 
applies  to  nominal  Christians.  It  is  the  most  prevalent  ground  of  hope 
among  false  professors  of  Christianity,  that  (iod  will  not  be  so  strict 
with  them  as  his  general  threatening  declares,  because  of  their  relation 
to  him  as  his  professed  people. 

V.  3. — And  thinkest  thou  this,  0  man,  that  jud^est  them  which  do  such  things,  and 
doest  the  same,  that  thou  shalt  escape  the  judgment  of  God  ? 

Thinkest  thou. — This  question  evidently  implies  that  the  Jews  did 
think  they  would  escape,  while  they  committed  the  very  sins  for  which 
they  believed  the  Heathens  would  be  condemned.  This  affords  a  key 
to  the  meaning  of  tlie  foregoing  phrase,  according  to  tnith,  which  im- 
plies the  contrary  of  this,  namely,  that  all  will  be  punished  according 
to  the  truth  of  the  threatening  or  penalty.  Escape. — This  expression 
imports  three  things  ;  first,  that  the  Jew  could  not  avoid  being  judged ; 
second,  that  he  could  not  avoid  being  condemned ;  and  third,  that  he 
could  not  prevent  the  execution  of  the  sentence  that  God  will  pronounce. 
We  may  decline  the  jurisdiction  of  men,  or  even,  when  condemned  by 
them,  escape  from  their  hands,  and  elude  the  execution  of  their  sen- 
tence, but  all  must  stand  before  the  judgment-scat  of  Christ ;  all  must 
be  judged  according  to  their  works  ;  and  all  who  are  not  written  in  the 
book  of  life  shall  be  cast  into  the  lake  of  fire. 

We  may  here  observe  how  prone  men  are  to  abuse,  to  their  own 
destruction,  those  external  advantages  which  God  bestows  on  them. 
God  had  separated  the  Jews  from  the  Gentiles,  to  manifest  himself  unto 
them,  and  by  doing  so  he  had  exalted  them  above  the  rest  of  the  world, 
to  whom  he  had  not  vouchsafed  the  same  favor.  The  proper  and  legi- 
timate use  of  this  superiority  would  have  been  to  distinguish  them- 
selves from  the  Gentiles  by  a  holy  life.  But  instead  of  this,  owing  to 
a  fatal  confidence  which  they  placed  in  this  advantage,  they  committed 
the  same  sins  as  the  Gentiles,  and  plunged  into  the  same  excesses. 
By  this  means,  what  they  considered  as  an  advantage  became  a  snare 


ROMANS    II.,    4.  75 

to  them,  for  wlierein  they  judged  others,  they  condemned  themselves. 
We  may  hkewise  remark  how  much  self-love  blinds  and  betrays  men 
into  false  judgments.  When  all  the  question  was  respecting  the  Gen- 
tiles, the  Jews  judged  correctly  and  conformably  to  divine  justice  ;  but 
when  the  question  is  respecting  themselves,  although  they  were  equal 
in  guilt,  they  would  not  admit  that  they  were  equally  the  subjects  of 
condemnation. 

V.  4. — Or  despisest  thou  the  riches  of  his  goodness,  and  forbearance,  and  long-suf- 
fering: not  knowing  that  the  goodness  of  God  leadeth  thee  to  repentance  ? 

Goodness. — This  is  the  best  translation  of  the  word.  Mr.  Tholuck 
says,  that  it  signifies  love  in  general.  But  the  idea  expressed  is  more 
general  than  love.  An  object  of  goodness  may  be  very  unworthy  of 
being  an  object  of  love.  A  distinction  must  be  made  between  good- 
ness, forbearance,  and  long-suffering.  Goodness  imports  the  benefits 
which  God  halh  bestowed  on  the  Jews.  Forbearance  denotes  God's 
bearing  with  them,  without  immediately  executing  vengeance — his  de- 
laying to  punish  them.  It  signifies  the  toleration  which  he  had  exer- 
cised towards  them,  after  extending  to  them  his  goodness,  so  that  this 
term  implies  their  ingratitude  after  having  received  the  benefits  which 
God  had  bestowed,  notwithstanding  which  he  had  continued  the  course 
of  his  goodness.  Long-suffering  signifies  the  extent  of  that  forbear- 
ance during  many  ages,  denoting  a  degree  of  patience  still  unexhausted. 
Their  sins  were  not  immediately  visited  with  the  Divine  displeasure, 
as  would  be  the  case  in  the  government  of  men.  The  term  goodness 
respects  their  first  calling,  which  was  purely  gratuitous.  Deut.  vii.,  7. 
Forbearance  respects  what  had  passed  after  their  calling,  when,  on 
different  occasions,  the  people  having  offended  God,  he  had,  notwith- 
standing, restrained  his  wrath,  and  had  not  consumed  them.  It  is  this 
that  David  celebrates  in  Psalm  ciii.,  10,  and  cvi.  Long-suffering  adds 
something  more  to  forbearance,  for  it  respects  a  long  course  of  ingrati- 
tude and  sins  on  the  part  of  that  people,  and  imports  an  extreme  degree 
of  patience  on  the  part  of  God,  a  patience  which  many  ages,  and  a  vast 
accumulation  of  offences,  had  not  exhausted.  The  Apostle  calls  all 
this  the  riches  of  his  goodness,  and  long-suffering,  and  forbearance,  to 
mark  the  greatness  of  their  extent,  their  value  and  abundance,  and  to 
excite  admiration  in  beholding  a  God  all-powerful,  who  has  no  need  of 
any  of  his  creatures,  and  is  infinitely  exalted  above  them,  striving  for 
so  long  a  period  with  an  unrighteous,  ungrateful,  a  rebellious  and  stiff- 
necked  people,  but  striving  with  them  by  his  goodness  and  patience. 
This  language  is  also  introduced  to  correct  the  false  judgments  of  men 
on  this  patience  of  God,  for  they  are  apt,  on  this  account,  to  imagine 
that  there  is  no  God.  If,  say  they,  God  existed,  he  would  not  endure 
the  wicked.  They  suppose  that  God  does  not  exercise  his  providence 
in  the  government  of  the  world,  since  he  does  not  immediately  punish 
their  sins.  To  repress  these  impious  thoughts,  the  Apostle  holds  forth 
this  manner  of  God's  procedure  as  the  riches  of  goodness  and  patience, 
in  order  that  the  impunity  which  it  appears  that  sinners  enjoy,  might 
not  be  attributed  to  any  wrong  principle. 


76  ROMANS    II.,    4. 

Or  despispst  thou. — God's  goodness  is  despised  when  it  is  not  im- 
proved as  ii  means  to  load  men  to  repentance,  but,  on  the  contrary, 
serves  to  harikni  tliem,  from  the  siipposiiion  that  (mhI  entirely  overlooks 
their  sin.  'I'he  Jews  despised  that  goodness, — for  the  greatest  con- 
tempt that  could  be  shown  to  it  was  to  shut  the  ear  against  its  voice, 
and  to  continue  in  sin.  This  is  acting  as  if  it  were  imagined  that  the 
justice  which  lingers  in  its  execution  has  no  existence,  and  that  it 
consists  solely  in  empty  threats.  The  interrogations  of  the  Apostle  in 
this  and  the  preceding  verse  add  much  force  to  his  discourse.  Think- 
est  thou,  says  he,  that  thou  canst  avoid  the  judgment  of  God  ?  By  this 
he  marks  the  erroncousness  and  folly  of  such  a  thought.  Dcspisest 
thou  the  riches  of  his  goodness  ?  This  is  added  to  indicate  the  great- 
ness of  the  crime. 

Not  knoivhifr, — There  is  no  necessity,  with  Professors  Tholuck  and 
Stuart,  to  translate  this  "  not  acknowledging."  The  thing  itself  the 
Jews  did  not  know,  and  the  bulk  of  those  called  Christians  are  equally 
ignorant  of  it.  Tiic  whole  of  the  Old  Testament  was  sufficiently  clear 
on  this  point,  but  the  Jews  excluded  the  light  it  furnished.  They  did 
so  by  the  presumptuous  opinion  they  entertained  of  their  own  external 
righteousness,  in  which  they  made  the  essence  of  holiness  to  consist, 
imagining  that  by  it  they  would  obtain  acceptance  with  God.  They 
likewise  did  so  by  the  confidence  they  placed  in  the  promises  that  God 
had  made  to  Abraham  and  his  posterity,  flattering  themselves  with  the 
vain  thought  that  these  promises  acquired  for  them  a  right  of  impunity 
in  their  sins.  And,  finally,  they  did  so,  by  the  gross  error  into  which 
they  had  fallen,  tiiat  the  sacrifices  and  other  legal  expiations  were  suffi- 
cient to  procure  the  pardon  of  their  sins.  By  reason  of  these  delusive 
prejudices  they  remained  in  their  stale  of  corruption,  and  did  not  pene- 
trate farliicr  into  the  design  of  God,  who,  by  lavishing  on  them  so  much 
goodness,  loudly  called  them  to  repentance. 

Leadcth  thee  to  repentance. — It  has  been  already  remarked  that  the 
Apostle  said  nothing  like  this  when  speaking  in  the  first  chapter  respect- 
ing the  Gentiles.  He  did  not  ascribe  to  God  either  goodness,  or  for- 
bearance, or  long-suffering  in  regard  to  them.  He  did  not  say  that 
God  invited,  or  called,  or  led  them  to  repentance.  This  shows,  as  has 
also  been  observed,  that  in  the  dispensation  of  Providence  which  re- 
garded them,  there  was  no  revelation  of  mercy.  But  if  there  was  none 
for  the  Gentiles,  it  was  otherwise  with  the  Jews.  The  Old  Testament 
contained  in  substance  all  the  promises  of  the  gospel,  as  well  as  the 
temporal  covenant  which  God  had  made  with  the  Jews,  which  was  a 
figure  and  type  of  the  spiritual  covenant  made  in  Christ,  and  even  all 
the  rigors  of  the  law  indirectly  conducted  the  Jews  to  the  grace  of  God, 
and  conse([uently  called  them  to  repentance.  This  call  was  all  along 
accompanied  among  some  of  them  by  the  Spirit  of  sanctification,  as 
appears  by  the  example  of  the  Prophets  and  others.  But  with  respect 
to  the  greater  number,  it  remained  unaccompanied  with  that  Spirit,  and 
consequently  continued  to  be  merely  an  external  calling,  without  any 
saving  effect.  The  Apostle,  in  the  following  verse,  declares  that  the 
Jews  by  their  impenitence  drew  down  upon  themselves  the  just  anger 


ROMANS    II.,    5.  T7 

of  God.  From  this  it  evidently  follows,  that  God  externally  calls  many 
to  whom  he  has  not  purposed  to  give  the  grace  of  conversion.  It  also 
follows,  that  it  cannot  be  said  that  when  God  thus  externally  calls  per- 
sons on  whom  it  is  not  his  purpose  to  bestow  grace,  his  object  is  only 
to  render  them  inexcusable.  For  if  that  were  the  case,  the  Apostle 
would  not  have  spoken  of  the  riches  of  his  goodness,  and  forbearance, 
and  long-suffering,  terms  which  would  not  be  applicable,  if,  by  such  a 
call,  it  was  intended  merely  to  render  men  inexcusable. 

V.  5. — But,  after  thy  hardness  and  impenitent  heart,  treasurest  up  unto  thyself  wrath 
against  the  day  of  wrath  and  revelation  of  the  righteous  judgment  of  God. 

The  Apostle  here  intimates,  that  the  contempt  which  the  Jews  had 
evinced  of  the  divine  caUing  could  not  remain  unpunished.  Thy  hard- 
ness.— Tiiis  is  a  figurative  expression,  and  strongly  expresses  the 
natural  obduracy  and  insensibility  of  their  hearts  with  respect  to  God, 
as  impenetrable  by  the  strongest  external  force.  Nothing  but  the 
power  of  the  Spirit  of  God  can  overcome  it.  It  is  the  term  which 
Moses  often  employs  to  express  the  obstinacy  of  Pharaoh.  He  also 
employs  it  to  mark  the  corruption  of  the  Israelites,  and  in  general  the 
Prophets  use  it  to  signify  the  inflexible  perversity  of  sinners.  It  is  in 
this  sense  that  Ezekiel  attributes  to  man  a  heart  of  stone — a  heart 
which  does  not  feel,  and  which  nothing  in  man  himself  can  soften. 
These  passages,  and  many  similar  ones,  denote  an  inclination  to  wick- 
edness so  strong  and  so  rooted,  that  it  has  entire  possession  of  the  man 
and  of  all  the  powers  of  the  soul,  without  his  being  able  to  undeceive 
himself,  and  to  turn  to  God.  It  is  this  also  which  is  marked  by  the 
expression  impenitent  heart,  for  it  does  not  refer  merely  to  the  act 
of  impenitence,  and  to  the  heart  being  in  that  state  at  present,  but  to 
the  fact  of  its  being  so  enslaved  to  sin,  that  it  never  would  or  could 
repent.  Dr.  Macknight,  while  he  admits  that  the  word  literally  signi- 
fies, "cannot  repent,"  most  erroneously  adds,  "  here  it  signifies,  which 
does  not  repent."  The  greatness  of  this  obduracy  was  made  manifest 
by  the  number  and  force  of  the  external  invitations  which  God  had 
employed  to  lead  the  Jews  to  repentance,  and  which  the  Apostle  calls 
his  goodness,  forbearance,  and  long-suffering  ;  for  these  invitations  refer 
to  the  frequent  and  earnest  exhortations  of  his  word,  his  temporal 
favors,  the  afflictions  and  the  chastisements  he  had  sent,  and  all  his 
other  dispensations  towards  the  Jewish  people,  respecting  which  it  is 
said,  "  What  could  have  been  done  more  to  my  vineyard  that  I  have 
not  done  in  it  ?"  Is.  v.,  4  ;  and  again,  "  I  have  spread  out  my  hands 
all  the  day  unto  a  rebellious  people."  Is.  Ixv.,  2.  When  men  remain 
inflexible  under  such  calls,  it  is  the  indication  of  an  awful  obduracy,  of 
a  heart  steeled  and  shut  up  in  impenitence.  Such  was  the  state  of  the 
Jews.  This  passage  is  explicit  in  opposition  to  all  who  suppose  that 
God  employs  nothing  for  men's  conversion  but  the  efficacy  of  his  word, 
accompanied  with  other  circumstances  calculated  to  make  an  impression 
on  their  minds.  Without  the  immediate  operation  of  the  Holy  Spirit, 
these  will  always  prove  ineffectual. 

Thou  treasurest  up  unto  thyself  wrath. — This  is  a  strong  expression, 


78  ROMANS    II.,    5. 

aiul  :i  l)oautiful  figure.  It  proves  lliat  sins  will  be  punished  according 
to  tlitMr  arcuiiiulation.  A  man  is  rich  according  to  his  treasures.  The 
wicked  wil!  he  punished  accurchng  to  the  number  anil  aggravation  of 
liicir  sins.  Dr.  ]\IarUnight  makes  the  whole  beauty  and  energy  of  the 
expression  to  evaporate,  when  he  explains  it  as  comprehending  the 
thing  referred  to  by  an  Hel)raislic  extension  of  meaning.  There  are 
two  treasures  which  Paul  opposes  to  each  other,  that  of  goodness,  of 
forbearance,  and  long-sulfering,  and  that  of  wrath  ;  and  the  one  may 
be  compared  to  the  other.  The  one  provides  and  amasses  blessings 
for  the  creature,  the  other  punishments.  The  one  invites  to  heaven, 
the  other  precipitates  to  hell ;  the  one  looks  on  sin  to  pardon  it  on 
repentance,  the  oilier  regards  obstinate  continuance  to  jnuiish  it,  and 
avenge  favors  that  arc  despised.  God  alone  prepares  the  first ;  but 
man  himself  the  second,  and  on  this  account  the  Apostle  says,  "  thou 
treasuresl  up  unto  thyself  wrath."  lie  had  just  before  ascribed  to  the 
Jew  a  hard  and  impenitent  heart,  expressions  which,  as  we  have  seen, 
si'nufv  an  entire  and  settled  inclination  to  evil,  a  corruption  which 
nothing  in  man  can  overcome.  He  adds,  that  by  this  means  he  trea- 
sures up  wratli.  This  is  very  far  then  from  countenancing  the  opinion 
of  those  who  say,  that  if  men  were  absolutely  and  entirely  unable  to 
convert  themselves,  they  would  be  excusable,  and  that  God  could  not 
justly  require  of  them  repentance.  Such  is  not  the  doctrine  of  the 
Apo.stle  Paul,  which,  on  the  contrary,  teaches  that  the  more  a  man  is 
hardened  in  crime,  the  more  he  becomes  an  object  of  divine  justice  and 
wrath.  The  reason  is,  that  this  want  of  power  has  its  seat  in  the  will 
itself,  and  in  the  heart,  and  that  it  consists,  in  an  extreme  degree,  of 
wickedness  and  perversity,  for  which  there  can  be  no  excuse. 

Against  the  day  of  ivrath  and  revelation  of  the  righteous  judgment 
of  God. — That  is,  the  day  of  the  last  judgment,  which  is  called  the 
day  of  wratli,  because  then  the  wratli  of  God  will  display  itself  upon 
the  wicked  without  measure.  Till  that  day  the  judgments  of  heavenly 
justice  remain  as  it  were  concealed  and  covered  under  the  veil  of  divine 
patience  ;  and  till  then  the  sins  of  men  are  treasured  up  as  in  a  heap, 
and  punishment  is  awaiting  them.  But  on  that  rlay,  the  coming  of 
which  is  plainly  declared  in  the  Scriptures,  but  which  will  then  be 
actually  revealed,  a  deluge  of  wrath  will  descend  upon  the  wicked.  It 
is  called  the  day  of  the  righteous  judgment  of  God,  namely,  of  the 
display  of  his  strict  justice,  for  judgment  will  then  be  laid  to  the  plummet, 
and  the  hail  shall  sweep  away  the  refuge  of  lies;  and  the  waters  shaU 
overflow  the  hiding-place.  It  will,  therefore,  be  the  day  of  the  cxecu- 
ion  of  the  justice  of  God,  for  it  is  in  its  execution  that  it  will  be  fully 
made  manifest. 

When  the  Apostle  speaks  here  of  the  day  of  wrath  and  of  God's  right- 
eous judgment,  he  refers  to  the  judgment  of  those  who  are  under  the  law. 
There  is  no  judgment  of  (iod  which  is  not  according  to  strict  justice; 
there  is  none  tiiat  is  a  judgment  of  mercy.  Mercy  and  justice  are 
irreconcilable  except  in  Christ,  in  whom  mercy  is  exercised  consistently 
with  justice.  There  is  no  judgment  that  admits  repentance  and  amend- 
ment of  life  as  satisfactory  to  justice.     Repentance  and  amendment  are 


ROMANS    II.,    6.  79 

not  admitted  to  stand  in  the  room  of  righteousness.  It  is  a  truth  to 
which  there  is  no  exception,  either  with  respect  to  God  or  man,  that 
rigiiteous  judgment  admits  no  mercy.  The  acquittal  of  the  bchever 
in  that  day  will  he  as  just  as  the  condemnation  of  the  sinner.  It  will 
be  the  day  in  which  God,  by  Jesus  Christ,  will  judge  the  world  in 
righteousness  according  to  the  strict  rules  of  justice.  Acts  xvii.,  31,  in 
which  none  will  be  acquitted  except  those  whom  the  Lord,  in 
his  representation  of  the  judgment,  calls  the  "  righteous,"  Matt,  xxv., 
37-46,  and  he  calls  them  righteous  because  they  are  really  so  in  Christ 
Jesus,  But  the  judgment  to  which  the  Apostle  here  refers,  which  he 
characterizes  as  the  day  of  wrath  and  revelation  of  the  righteous  judg- 
ment of  God,  is  that  of  the  execution  of  unmingled  wrath  upon  the 
wicked.  He  is  not  speaking  of  believers  who  are  in  Christ,  but  of 
those  who  are  under  the  law,  before  which  nothing  but  perfect  and  per- 
sonal conformity  to  all  its  commands  can  subsist ;  "  for  as  many  as  are 
of  the  works  of  the  law  are  under  the  curse  :  for  it  is  written,  cursed 
is  every  one  that  continueth  not  in  all  things  which  are  written  in  the 
book  of  the  law  to  do  them."  All  the  sins  of  such  persons  will  be 
punished,  but  especially  those  of  obstinacy  and  contempt  which  shall 
have  been  shown  towards  the  goodness  and  patience  of  God  ;  for  what 
the  Apostle  is  here  aiming  at,  is  to  convince  the  Jews  that  it  is  to  that 
judgment  those  will  be  remitted  who  reject  the  grace  manifested  to 
them. 

V.  6. — Who  will  render  to  every  man  according  to  his  deeds. 

God,  as  the  sovereign  judge  of  men,  receives  from  them  their  good 
and  evil  actions.  These  he  takes  from  their  hands,  so  to  speak,  such 
as  they  are,  and  places  them  to  their  account,  whether  they  are  to  his 
glory  or  dishonor.  Sinners  do  not  calculate  upon  this  righteous  proce- 
dure. They  commit  sin  without  thinking  of  God,  and  without  consi- 
dering that  he  remembers  all  their  actions.  There  is,  however,  an 
invisible  hand  which  is  treasuring  up  all  that  a  man  thinks,  all  that  he 
says,  and  all  that  he  does  ;  not  the  least  part  is  lost ;  all  is  laid  up  in 
the  treasury  of  justice.  Then,  after  God  has  thus  received  all,  he  will 
also  restore  all ;  he  will  cause  to  descend  again  upon  men  what  they 
have  made  to  ascend  to  him.  To  every  man. — The  judgment  will  be 
particular  to  every  individual  ;  every  one  will  have  to  answer  for  him- 
self. This  judgment  of  those  who  are  under  the  law  will  not  receive 
either  an  imputation  of  good  or  of  bad  works  of  one  to  another,  as  the 
judgment  of  those  who  are  under  grace  receives  for  them  the  merits 
of  Jesus  Christ ;  but  every  one  of  the  former  shall  answer  for  his  own 
proper  works. 

According  to  his  deeds. — That  is  to  say,  either  according  to  his 
righteousness,  if  any  were  found  in  himself  righteous,  which  will  not 
be  the  case,  for  all  men  are  sinners,  but  it  will  be  according  to  the 
judgment  to  require  righteousness  ;  or  it  will  be  according  to  his  sins  ; 
in  one  word  according  as  every  one  shall  be  found  either  righteous  or 
unrighteous.  This  signifies  also  that  there  will  be  a  diversity  ol  pun- 
ishment, according  to  the  number  or  greatness  of  the  sins  of  each  indi- 


80  ROMANS    II.,    7. 

vidual,  not  only  as  to  the  nature,  but  also  the  degree  of  their  works, 
good  or  bad,  for  ihc  punishnirnt  of  all  will  be  equal.  Matt,  xi.,  22, 
24  ;  Luke  xii.,  47,  48.  Tiu'rc  will  not,  however,  as  the  Pharisees 
iniai^iiu'd,  and  as  many  nominal  Clirislians  suppose,  he  two  accounts 
for  each  person,  the  one  of  his  r^ood  works,  the  other  of  his  sins,  the 
juiliimcnt  being  favorable  or  unfavorable  to  him,  according  as  the  one 
or  the  t)ther  predominates  ;  for  there  will  be  no  balancing  of  this  sort.* 
"  According  to  his  deeds"  means,  that  in  the  judgment,  God  will  have  no 
regard  either  to  descent  or  to  birth,  either  to  the  dignity  or  the  quality 
of  the  person,  or  whether  he  were  Jew  or  (ientile,  as  to  the  privileges 
he  enjoyed,  or  any  such  ihinir,  which  might  counteract  justice,  or  turn 
it  from  its  course  ;  but  that  it  will  regard  solely  the  works  of  each 
individual,  and  that  their  deeds  will  comprehend  everything  that  is 
either  obedience  or  disobedience  to  the  law  of  God.  The  judgment 
of  the  great  day  will  be  to  all  men  according  to  their  works.  The 
works  of  those  who  shall  be  condemned  will  be  the  evidence  that  they 
are  wicked.  The  works  of  believers  will  not  be  appealed  to  as  the 
cause  of  their  acquittal,  but  as  the  evidence  of  their  union  with  Christ, 
on  account  of  which  they  will  be  pronounced  righteous,  for  in  them 
the  law  has  been  fulfdlcd  in  their  Divine  Surety. 

V.  7.— To  them  who,  by  patient  continuance  in  well-doing,  seek  for  glory,  and 
honor,  and  immortality,  eternal  life. 

Patient  continuance  in  well-doing. — This  well  expresses  the  sense 
of  the  original.  It  signifies  perseverance  in  something  arduous.  It  is 
not  mere  continuance,  but  continuance  in  doing  or  suffering  something 
that  tries  patience.  The  word  is  used  to  signify  perseverance,  pa- 
tience, endurance — a  perseverance  with  resistance  to  all  that  opposes, 
namely,  to  all  temptations,  all  snares,  all  persecutions,  and,  in  general, 
to  all  that  could  discourage  or  divert  from  it,  in  however  small  a  degree. 
It  is  not  meant  that  any  man  can  produce  such  a  perseverance  in  good 
works,  for  there  is  only  one,  Jesus  Christ,  who  can  glory  in  having 
wrought  out  a  perfect  righteousness.  He  alone  is  holy,  harmless, 
undefiled  and  separate  from  sinners.  But  here  the  Apostle  only  de- 
clares what  the  Divine  Judgment  will  demand  according  to  the  law,  to 
which  the  Jews  were  adhering  for  justification  before  God,  and  reject- 
ing that  righteousness  which  he  has  provided  in  the  gospel.  He  marks 
what  the  law  will  require  for  tiie  justification  of  man,  in  order  to  con- 
clude from  it,  as  he  does  in  the  sequel,  that  none  can  be  justified  in  this 
way,  because  all  arc  guilty.  This  shows  how  ignorantly  the  Church 
of  Rome  seeks  to  draw  from  this  passage  a  proof  of  the  merit  of  works, 
and  of  justification  by  works,  since  it  teaches  a  doctrine  the  very  con- 
trary ;  for  all  that  the  Apostle  says  in  this  chapter  is  intended  to  show 
the  necessity  of  another  mode  of  justification  than  that  of  the  law, 
namely,  by  grace,  which  the  gospel  sets  before  us  through  faith  in 
Jesus"  Christ,  according  to  which   God  pardons  sins,  as   the   Apostle 

•This  most  erroneous  sentiment,  in  direct  opposition  to  the  word  of  God,  is  main- 
tained by  Dr.  Macknight.    See  his  note  on  verse  3d  of  chapter  iv.,  afterwards  quoted. 


ROMANS    II.,    7.  81 

afterwards  shows  in  the  third  chapter.  To  pretend,  tlien,  to  estabhsh 
justification  by  works,  and  the  merit  of  works,  by  what  is  said  here,  is 
directly  to  oppose  the  meaning  and  reasoning  of  the  Apostle. 

Seek  for  glory,  and  honor,  arid  imiriortality. — Glory  signifies  a  state 
brilliant  and  illustrious,  and  honor,  the  approbation  and  praise  of  God, 
which,  with  immortality,  designate  the  blessings  of  eternal  life.  These 
God  would,  without  doubt,  confer  in  consequence  of  perseverance  in 
good  works,  but  which  cannot  be  obtained  by  the  law.  Here  we  see 
a  condenuiation  of  that  opinion  which  teaches,  that  a  man  should  have 
no  motive  in  what  he  does  in  the  service  of  God  but  the  love  of  God. 
The  love  of  God,  indeed,  must  be  the  predominant  motive,  and  without 
it  no  action  is  morally  good.  But  it  is  not  the  only  motive.  The 
Scriptures  everywhere  address  men's  hopes  and  fears,  and  avail  them- 
selves of  every  motive  that  has  a  tendency  to  influence  the  human 
heart.  The  principles  of  human  nature  have  God  for  their  author,  and 
are  all  originally  right.  Sin  has  given  them  a  wrong  direction.  Of 
the  expressions  glory  and  honor.  Dr.  Macknight  gives  the  following  ex- 
planations : — "  Glory  is  the  good  fame  which  commonly  attends  virtu- 
ous actions,  but  honor  is  the  respect  paid  to  the  virtuous  person  him- 
self by  those  who  have  intercourse  with  him."  According  to  this 
interpretation,  those  who  are  seeking  for  immortality  and  eternal  life 
are  seeking  for  the  favor  and  respect  of  men  ! 

Eternal  life. — The  Apostle  does  not  say  that  God  will  render  salva- 
tion, but  "  eternal  life."  The  truth  declared  in  this  verse,  and  in  those 
that  follow,  is  the  same  as  that  exhibited  by  our  Lord  when  the  rich 
young  man  asked  him,  "  What  good  thing  shall  I  do  that  I  may  inhe- 
rit eternal  life  ?"  His  reply  was,  "  If  thou  wilt  enter  into  life,  keep 
the  commandments,"  Matt,  xix.,  16  ;  and  when  the  lawyer,  tempting 
him,  said,  "  Master,  what  shall  I  do  to  inherit  eternal  life  ? "  Jesus 
answered,  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  tliy  soul,  and  with  all  th}^  strength,  and  with  all  thy  mind,  and 
thy  neighbor  as  thyself."  Luke  x.,  25.  Thcj,  verse  before  us,  then, 
which  declares  that  eternal  life  shall  be  awarded  to  those  who  seek  it 
hy  patient  continuance  in  well-doing,  and  who,  according  to  the  10th 
verse,  work  good,  both  of  which  announce  the  full  demand  of  the  law, 
are  of  the  same  import  with  the  1 3th  verse,  which  aflirms  that  the  doers 
of  the  law  shall  he  justified.  In  all  these  verses  the  Apostle  is  refer- 
ring to  the  law,  and  not,  as  it  is  generally  understood,  to  the  gospel. 
It  would  have  been  obviously  calculated  to  mislead  the  Jews,  with 
whom  Paul  was  reasoning,  to  set  before  them  in  this  place  personal 
obedience  as  the  way  to  eternal  life,  which,  in  connexion  with  what  he 
had  said  on  repentance,  would  tend  directly  to  lead  them  to  mistake  his 
meaning  on  that  subject.  But  besides  this,  if  these  verses  refer  to  the 
gospel,  they  break  in  upon  and  disturb  the  whole  train  of  his  reasoning, 
from  the  18th  verse  of  the  first  chapter  to  the  20tli  of  the  third,  where 
he  arrives  at  his  conclusion,  that,  by  the  deeds  of  the  law,  there  shall 
no  flesh  be  justified  in  the  sight  of  God  :  Paul  was  afterwards  to  de- 
clare the  way  of  justification,  as  he  does,  ch.  iii.,  21,  26,  immediately 
after  he  drew  the  above  conclusion ;  but  till  then,  his  object  was  to  ex- 

6 


82  ROMANS    II.,    7. 

hibit,  both  to  Jews  and  Gentiles,  the  impossibility  of  obtaining  justifica- 
tion by  any  works  of  their  own,  and  by  convincing  ihcm  of  this,  to  lead 
tliern  to  the  grace  of  the  gospel.  In  conversing  with  the  laic  Mr. 
Robert  Hall  at  Leicester,  respecting  the  Kpistle  to  the  Roniaiis,  he 
remarked  to  me,  that  this  passage  had  always  greatly  perph'xed  him,  as 
it  seemed  to  be  not  only  aside  from,  hut  even  opposed  to  what  appeared, 
from  the  whole  context,  to  be  the  drift  of  tiic  Apostle  ;  and  1  believe, 
that  every  one  who  supposes  that  the  Apostle  is  here  referring  to  the 
gospel,  will  experience  a  similar  dilficulty. 

I  know  that  the  view  here  given  of  these  verses  is  contrary  to  that 
of  almost  all  the  English  couuncntaries  on  this  Epistle.  I  have  con- 
sulted a  great  number  of  them,  besides  those  of  Calvin,  and  licza,  and 
Maretz,  and  the  Dutch  annotations,  and  that  of  Qucsnel,  all  of  wliich, 
with  one  voice,  explain  the  7lh  and  lOlh  verses  of  this  ciiapter  as  refer- 
ring to  the  gospel.  The  only  exception  that  I  am  aware  of  among  the 
English  commentaries  is  that  of  Mr.  Fry,  who,  in  his  exposition  of  the 
16th  verse,  remarks  as  follows  : — "  He  (the  Apostle)  introduces  this 
statement  of  the  certainly  of  a  judgment  to  come,  of  tiie  universal  guilt 
and  inevitable  condemnation  of  mankind  in  the  course  of  justice,  in 
order  to  show  the  universal  necessity  of  a  Saviour,  and  of  that  rigiit- 
eousness  wliicli  was  of  God  by  faith.  And  it  seems  altogether  extraor- 
dinary, tiiat  some  expositors  should  conceive  the  above  account  of  the 
last  judgment  to  include  a  description  of  the  Redeemer's  bestowing  the 
reward  of  the  inheritance  upon  his  people,  and  that  of  such  the  Apostle 
speaks  when  he  says,  '  To  them  that,  by  patient  continuance  in  well- 
doing, seek  glory,  honor,  and  immortality,  eternal  life  ;'  '  CJlory,  honor, 
and  peace,  to  every  one  tliat  doeth  good.'  For  most  assuredly,  this  is 
not  the  language  of  the  righteousness  of  faith,  but  the  exact  manner  of 
speaking  which  the  Apostle  ascribes  to  the  rigiiteousness  of  tiie  law." 
To  tiie  same  purpose,  Mr.  Marshall,  in  his  work  on  "  the  Gospel  Mys- 
tery of  Sanctification,"  14th  edit.,  p.  94,  observes,  "  They  grossly 
pervert  these  words  of  Paul,  '  Who  will  render  to  every  man  according 
to  his  deeds  ;  to  them  who  by  patient  continuance  in  well-doing,  seek 
for  glory,  and  honor,  and  immortality — eternal  life  ;'  where  they  will 
have  Paul  to  be  declaring  tiie  terms  of  the  gospel,  when  he  is  evidently 
declaring  the  terms  of  the  law,  to  prove  that  both  Jews  and  Gentiles  are 
all  under  sin,  and  that  no  flesh  can  be  justified  by  the  work  of  the  law, 
as  appeareth  by  the  tenor  of  tlie  following  discourse." 

I  have  noticed  that  from  I  his  passage  the  Churcii  of  Rome  endeavors 
to  establisii  the  merit  of  works,  and  of  justification  by  means  of  works. 
Accordingly,  Quesnel,  a  Roman  Catholic,  in  expounding  the  6th  verse, 
exclaims,  "  Merites  veritahles  ;  necessite  des  bonnes  CBUvres.  Ce  sont 
nos  actions  bonnes  ou  mauvaises  qui  rendent  doiix  on  severe  le  jugement 
dc  Dieu  .'"  "  Real  merits  ;  necessity  of  good  works.  They  are  our 
good  or  bad  actions  wiiich  render  the  judgment  of  God  mild  or  severe  !" 
And  indeed,  were  the  usual  interpretation  of  this  and  the  three  follow- 
ing verses  the  just  one,  it  must  be  confessed  that  this  Romanist  would 
have  some  ground  for  his  triumph.  But  if  we  take  the  words  in  their 
plain  and  obvious  import,  and  understand  the  Apostle  in  this  place  as 


ROMANS    II.,    8.  83 

announcing  the  terms  of  the  law,  in  order  to  prove  to  the  Jews  the  ne- 
cessity of  having  recourse  to  grace,  and  of  yielding  to  the  goodness  and 
forbearance  of  God,  leading  them  to  repentance,  while  he  assures  them 
that  "  not  the  hearers  of  the  law  are  just  before  God,  but  the  doers  of 
the  law  shall  be  justified  ;"  then  the  whole  train  of  his  discourse  is 
clear  and  consistent.  On  the  other  supposition  it  appears  confused  and 
self- contradictory,  and  calculated  not  merely  to  perplex,  but  positively 
to  mislead,  and  to  strengthen  the  prejudices  of  those  who  were  going 
about  to  establish  their  own  righteousness.  For  in  whatever  way  these 
expressions  may  with  certain  explanations  and  qualifications  be  inter- 
preted in  an  evangelical  sense,  yet  unquestionably,  as  taken  by  them- 
selves, and  especially  in  the  connexion  in  which  they  stand  in  this 
place,  they  present  the  same  meaning  as  is  announced  in  the  13th 
verse,  where  the  Apostle  declares,  that  the  doers  of  the  law  shall  be 
justified, 

V.  8. — But  unto  them  that  are  contentious,  and  do  not  obey  the  truth,  but  obey  un- 
righteousness, indignation,  and  wrath. 

Paul  here  describes  the  wicked  by  three  characteristics.  Their  first 
characteristic  is  that  they  are  contentious ;  that  is,  rebellious,  and  mur- 
murers  against  the  divine  laws,  quarrellers  with  God,  and  indicating 
their  natural  enmity  against  God  by  disapproving  of  his  government  or 
authority.  The  second  is  rebels  agaiiist  the  truth  ;  that  is  to  say,  in 
revolt,  and  at  open  war  against  what  is  true  and  right  concerning  God 
and  his  will  as  made  known  to  them,  and  as  opposed  to  unrighteous- 
ness, which  God  abhors.  The  third  is  obedient  to  unrighteousness  ; 
that  is,  revolting  against  what  is  good,  and  becoming  slaves  to  what  is 
evil.  Here  a  striking  contrast  is  indicated  between  that  contentious 
spirit  which  disobeys  the  truth,  and  yet  obeys  unrighteousness.  The 
one  denotes  an  extraordinary  haughtiness,  and  an  exceeding  boldness, 
and  the  other  extreme  meanness  and  servility  of  soul.  They  who  do 
not  choose  to  serve  God  as  their  legitimate  sovereign  become  the  slaves 
of  a  master  who  is  both  a  tyrant  and  usurper. 

Indignation  and  wrath. — These  two  terms  united,  mark  the  great- 
ness of  the  wrath  of  God,  proportioned  to  the  dignity  of  the  Sovereign 
Judge  of  the  world,  to  the  authority  of  those  eternal  laws  which  have 
been  violated,  to  the  majesty  of  the  legislator  by  whom  they  have  been 
promulgated,  to  the  favors  which  sinners  have  received  from  him,  and 
proportioned  also  to  the  unworthiness  and  meanness  of  the  creature 
compared  with  God.  Although,  when  human  passions  are  ascribed  to 
God,  we  must  not  suppose  that  he  is  affected  as  we  are  ;  yet  the  ex- 
pressions employed  here,  show  that  God  will  certainly  punish  the 
wicked.  The  Scriptures  represent  God  in  the  character  of  a  just 
Judge,  as  well  as  of  a  merciful  Father.  The  flattering  doctrine  which 
insinuates  the  hope  of  the  final  universal  happiness  of  transgressors, 
both  of  devils  and  men,  is  altogether  without  countenance  from  Scrip- 
ture. The  word  of  God  contains  the  most  awful  denunciations  of  the 
Divine  wrath.     It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living 


hk- 


84  ROMANS    II.,    10. 

God.     Yet  soino  writers  lead  sinners  to  liojic  that  the  cliaracter  of  God 
will  secure  ihein  froin  j)uiiishiiieMl. 

V.  0. — Tribulation  and  anguish  upon  ovcry  soul  of  man  that  docth  evil ;  of  the  Jew 
first,  and  also  of  tiio  Ueiitile. 

Tribulation  and  anf^uish. — These  two  terms  tlciiotc  the  punishment, 
as  the  indignation  and  wralh  designate  the  princij)le  on  which  the  con- 
denmalion  proceeds.  Tiicy  also  designate  the  greatness  of  the  punish- 
ment. Upon  every  soul  of  man. — i'his  universality  is  intended  to 
point  to  the  vain  exj^ectations  of  the  Jews  that  they  would  be  exempt 
from  that  punishment,  and  assists  in  determining  the  import  of  the 
phrase,  "  according  to  truth,"  in  verse  2,  meaning  what  is  just.  It 
signifies,  too,  the  whole  man,  for  it  must  not  be  imagined  that  the  wicked 
do  not  also  suffer  in  their  body.  Jesus  Christ  says  expressly,  that  they 
shall  come  forth  unto  the  resurrection  of  damnation.  This  refutes  the 
opinion  of  Socinian  heretics  and  others,  who  insist  that  the  punishment 
of  the  wicked  will  consist  in  an  entire  annihilation  both  of  body  and 
soul.  The  terms,  "  tribulation  and  anguish,"  signify  a  pain  of  sensa- 
tion, and  consequently  suppose  the  subsistence  of  the  sul)ject. 

That  docth  evil. — The  word  in  the  original  designates  evil  workers, 
as  persons  who  practise  wickcducss  habitually.  The  connection  of 
punishment  with  sin  is  according  to  the  order  of  Divine  justice  ;  for  it 
is  just,  that  those  who  have  offended  infinite  majesty  should  receive  the 
retribution  of  their  wickedness.  It  is  likewise  according  to  the  denun- 
ciation of  the  law,  whether  it  is  viewed  as  given  externally  by  the  word, 
or  as  engraven  internally  in  the  conscience  of  every  man,  for  it  threatens 
punishment  to  transgressors.  Of  the  Jew  first,  and  also  of  the  Gentile 
(literally  Greek). — In  this  place,  "  the  Jew  first"  must  mean  the  Jew 
principally,  and  implies  that  the  Jew  is  more  accountable  than  the 
Gentile,  and  will  be  punished  according  to  his  superior  liglit  ;  for  as  the 
Jew  will  have  received  more  than  the  Gentile,  he  will  also  be  held  more 
culpable  before  the  Divine  tribunal,  and  will  consequently  be  more 
severely  punished.  His  privileges  will  aggravate  his  culpal)ility,  and 
increase  his  punishment.  "  You  only  have  I  known  of  all  the  families 
of  the  earth  ;  therefore  I  will  punish  you  for  all  your  iniquities,"  Amos 
iii.,  2  ;  xMalt.  xi.,  22  ;  Luke  xii.,  47.  But  although  the  judgment  will 
begin  with  the  Jew,  and  on  him  be  more  heavily  executed,  it  will  not 
terminate  with  him,  but  will  be  also  extended  to  the  Gentile,  who  will 
be  found  guilty,  though  not  with  the  same  aggravation. 

V.  10. — But  Klf'O''  honor,  and  peace  to  every  man   that  worketh  good  ;  to  the  Jew 
'.'■■•■A.  nd  also  to  the  Gentile. 

G'ory,  honor,  and  peace. — Glory,  as  has  already  been  observed, 
refers  to  the  slate  of  blessedness  to  which  those  who  shall  inherit 
eternal  life  will  be  admitted  ;  honor,  to  the  praise  and  approbation  of 
God,  to  which  is  here  added  peace.  Peace  is  a  slate  of  confirmed  joy 
and  prosperity.  As  added  to  glory  and  honor,  it  may  appear  feel)le  as 
a  climax,  but  in  reality  it  has  all  the  value  that  is  here  ascribed  to  it. 
No  blessing  can  bo  enjoyed  without  it.     What  would  glory  and  honor 


ROMANS    II.,    11.  85 

be  without  peace  ?  Wliat  would  they  be  if  there  was  a  possibility  of 
falling  from  the  high  dignity,  or  of  being  afterwards  miserable  ? 

To  every  man  that  worketh  good. — Happiness,  by  the  established 
order  of  things,  is  here  asserted  to  be  the  inseparable  consequence  of 
righteousness,  so  that  virtue  should  never  be  unfruitful  ;  and  he  who 
had  performed  what  is  his  duty,  if  any  such  could  be  found,  should 
enjoy  rest  and  satisfaction.  This  is  also  according  to  tlie  declaration 
of  tiie  Divine  law  ;  for  if,  on  the  one  hand,  it  threatens  transgressors, 
on  the  other,  it  promises  good  to  those  who  observe  it.  "  The  man 
that  doeth  them  shall  live  in  them."  Gal.  iii.,  12.  Since,  then,  no 
righteous  man  could  be  disappointed  of  the  fruit  of  his  righteousness, 
it  may,  in  consequence,  be  asked,  if  any  creature  who  had  performed 
his  duty  exactly  would  merit  anything  from  God  ?  To  this  it  is  re- 
plied, that  the  infinite  majesty  of  God,  which  admits  of  no  propor- 
tion between  himself  and  the  creature,  absolutely  excludes  all  idea  of 
merit.  For  God  can  never  be  laid  under  any  obligation  to  his  creature, 
and  the  creature,  who  is  nothing  in  comparison  of  him,  and  who,  be- 
sides, has  nothing  but  what  God  has  given  him,  can  never  acquire  any 
claim  on  his  Creator.  Whenever  God  makes  a  covenant  with  man, 
and  promises  anything,  that  promise  indeed  engages  God  on  his  part, 
on  the  ground  of  his  truth  and  faithfulness  ;  but  it  does  not  so  engage 
him  as  to  give  us  any  claim  of  merit  upon  him.  "  Who  hath  first 
given  to  him,  and  it  shall  be  recompensed  unto  him  again."  Rom.  xi., 
35.  Thus,  in  whatever  manner  we  view  it,  there  can  be  before  God 
no  merit  in  men  ;  whence  it  follows,  that  happiness  would  not  be  con- 
ferred as  a  matter  of  right  on  a  man  who  should  be  found  innocent.  It 
must  be  said,  however,  that  it  would  be  given  by  a  right  of  judgment, 
by  which  the  order  and  proportion  of  things  is  preserved,  the  majesty 
of  the  law  of  God  maintained,  and  the  Divine  promises  accomplished. 
But,  in  awarding  life  and  salvation  to  him  who  has  the  righteousness 
of  Christ  imputed  to  him,  God  is  both  faithful  and  just,  on  account  of 
the  infinite  merit  of  his  Son.     To  the  Jew  first,  and  also  to  the  Greek. 

When  glory  and  honor  are  promised  to  the  Jew  first,  it  implies  that 
he  had  walked  according  to  his  superior  advantages,  and  of  course 
would  be  rewarded  in  proportion  ;  while  the  Gentile,  in  his  degree, 
would  not  be  excluded. 

V.  11. — For  there  is  no  respect  of  persons  with  God 

Whatever  difference  of  order  there  may  be  between  the  Jew  and  the 
Gentile,  that  difference  does  not  change  the  foundation  and  substance 
of  the  judgment.  To  have  respect  to  the  appearance  of  persons,  or  to 
accept  of  persons,  is  the  vice  of  an  iniquitous  judge,  who  in  some  way 
violates  justice  ;  but  the  Divine  judgment  cannot  commit  such  a  fault. 
Besides  we  must  never  lose  sight  of  the  train  of  the  Apostle's  reason- 
ing. His  design  is  to  show  that  the  Jews,  being,  as  they  really  are, 
sinners  equally  with  the  Gentiles,  are  involved  with  them  in  the  same 
condemnation.  This  is  what  he  proves  by  the  nature  of  the  Divine 
judgment,  which  is  according  to  truth,  that  is,  which  is  perfectly  just, 


86  ROMANS    II.,    12. 

V.  2  ;  wliich  renders  to  every  man  according  to  his  deeds,  v.  G  ;  and 
which  has  no  respect  of  persons,  v.  11;  and,  consequently,  it  will  be 
equal  lo  the  Jew  and  the  Gentile,  so  that  neither  the  one  nor  the  other 
can  defend  himself  against  its  sentence. 

The  declaration,  that  (iod  has  no  respect  of  persons,  is  frequently 
quoted  as  militating  against  the  doctrine  of  election  ;  but  it  has  no 
bearing  on  the  subject.  It  relates  to  men's  character,  and  God's  judg- 
ment according  to  character.  Every  man  will  be  judged  according  to 
his  works.  '1  his,  however,  does  not  say  that  God  may  not  choose 
some  eternally  to  life,  and  give  them  faith  and  create  them  unto  good 
works,  according  to  which,  as  evidences  that  they  belong  to  Christ, 
they  shall  be  judged,  (iod's  sovereign  love  to  the  elect  is  manifested 
in  a  way  that  not  only  shows  him  to  be  just  in  their  justification,  but 
also  true  to  his  declaration  with  respect  to  the  future  judgment.  The 
assertion  of  the  Apostle  in  this  place  is  'a  truth  of  great  importance, 
not  only  with  respect  lo  the  Jews,  but  also  with  respect  to  the  profes- 
sors of  Christianity,  many  of  whom  fancy  that  there  is  a  sort  of  favorit- 
ism in  liie  judgment  of  God,  that  will  overlook  in  some  what  is  in 
others  accounted  condemnatory. 

V  12. — For  as  many  as  have  sinned  without  law  shall  also  perish  without  law  :  and 
as  many  as  have  sinned  in  (or  under)  law  shall  be  judged  by  law. 

Kere  Paul  explains  the  equality  of  the  judgment,  both  with  respect 
lo  the  Gentiles  and  the  Jews.  Without  law,  that  is,  a  written  law,  for 
none  are  without  law,  as  the  Apostle  immediately  afterwards  shows. 
The  Gentiles  had  not  received  the  written  law  ;  they  had,  however, 
sinned,  and  they  shall  perish,  that  is  to  say,  be  condemned  without  that 
law.  The  Jews  had  received  the  written  law  ;  they  had  also  sinned, 
they  will  be  judged,  that  is  to  say,  condemned  by  that  law  ;  for,  in  the 
next  verse,  Paul  declares,  that  only  the  doers  of  the  law  shall  be  justi- 
fied; and,  consequently,  as  condemnation  stands  opposed  to  justification, 
they  who  are  not  doers  of  it  will  be  condemned.  In  one  word,  the  Di- 
vine justice  will  only  regard  the  sins  of  men  ;  and  wherever  these  are 
found  it  will  condemn  the  sinner.  The  Gentiles  shall  perish  without 
law.  They  will  perish,  though  they  are  not  to  be  judged  by  the  written 
law.  It  is  alleged  by  some,  that  although  the  Apostle's  language 
shows  that  all  the  Gentiles  are  guilty  before  God,  yet  it  does  not  unply 
that  they  will  be  condemned  ;  for  that  they  may  be  guilty,  yet  be  saved 
by  mercy  through  Jesus  Christ.  But  the  language  of  the  Apostle  en- 
tirely precludes  the  possibility  of  such  a  supposition.  It  is  not  said 
that  they  who  have  sinned  without  law  are  guilty  without  law,  but  that 
they  shall  ^^ perish  without  law.''^  The  language,  then,  does  not  merely 
assert  their  guilt,  but  clearly  asserts  their  condemnation.  They  shall 
perish.  No  criticism  can  make  this  expression  consistent  with  the  sal- 
vation of  the  Gentiles  who  know  not  God.  They  will  be  condemned 
by  the  work  of  the  law  written  in  their  hearts.  Many  are  inclined  to 
think  that  the  condemnation  of  the  Heathen  is  peculiarly  hard  ;  but  it 
is  equally  just,  and  not  more  severe  than  the  punishment  of  those  who 
have  simied  against  revelation.     They  will  not  be  judged  by  the  light 


ROMANS    11.,    13.  87 

which  they  had  not,  nor  punished  so  severely  as  they  who  resisted  that 
light.* 

V.  13. — (For  not  the  hearers  of  the  law  are  just  before  God,  but  the  doers  of  the  law 
shall  be  justified. 

This  verse,  with  the  two  following,  forms  a  parenthesis  between  the 
12th  and  6th,  explanatory  of  the  two  propositions  contained  in  the 
12th.  Some  also  include  the  1 1th  and  12th  in  the  parenthesis.  If  this 
mode  of  punctuation  were  adopted,  the  13th,  14th,  and  15th  verses 
would  be  a  parenthesis  within  a  parenthesis  ;  but  for  this  there  is  no 
occasion,  as  the  11th  and  12th  verses  connect  with  the  lOth,  and  also 
with  the  16th.  For  not  the  haarers  of  the  law. — Against  what  the 
Apostle  had  just  said  concerning  the  equality  of  the  judgment,  two  ob- 
jections might  be  urged,  the  one  in  favor  of  the  Gentiles,  the  other  in 
favor  of  the  Jews.  The  first  is,  that  since  God  has  not  given  his  law 
to  the  Gentiles,  there  can  be  no  place  for  their  condemnation, — for 
how  can  they  be  condemned  as  transgressors  if  they  have  not  received 
a  law  ?  The  second  objection,  which  is  contrary  to  the  first,  supposes 
that  the  Jews  ought  to  be  more  leniently  treated,  since  God,  who  has 
given  them  his  law,  has,  by  doing  so,  declared  in  their  favor,  and  made 
them  his  people  ;  he  will  therefore,  without  doubt,  have  a  regard  for 
them  which  he  has  not  for  the  others,  whom  he  has  abandoned.  The 
Apostle  obviates  both  these  objections  in  this  and  the  two  following 
verses,  and  thus  defends  his  position  respecting  the  equality  of  the  judg- 
ment. As  for  the  last  of  them,  which  he  answers  first  in  this  13th 
verse,  he  says,  that  it  is  not  suflftcientfor  justification  before  God  to  have 
received  the  law,  and  simply  to  be  hearers  of  it ;  but  that  it  must  be 
observed  and  reduced  to  practice.  This  is  an  incontestible  truth.  For 
the  law  has  not  been  given  as  a  matter  of  curiosity  or  contemplation  as 
a  philosophical  science,  but  to  be  obeyed ;  and  the  greatest  outrage 
against  the  law  and  the  legislator  is  to  hear  it  and  not  to  take  heed  to 
practise  it.  It  will  be  in  vain,  therefore,  for  the  Jew  to  say,  I  am  a 
hearer  of  the  law,  I  attend  on  its  services,  I  belong  to  the  covenant  of 
God,  who  has  given  me  his  testimonies.  On  all  these  accounts,  being 
a  transgressor,  as  he  is,  he  must  be  condemned.  The  presence  of  the 
article  before  the  word  law  in  both  the  clauses  of  this  verse,  which  is 
wanting  in  the  preceding  verse,  shows  that  the  reference  is  here  to  the 
Jews  under  the  written  law. 

The  doers  of  the  law  shall  be  justified. — By  this  we  must  understand 
an  exact  obedience  to  the  law  to  be  intended,  whicti  can  defend  itself 
against  that  declaration,  "  Cursed  is  everyone  that  continucth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them."  For  it  is 
not  the  same  with  tlie  judgment  of  the  law  as  with  that  of  grace.  The 
gospel  indeed  requires  of  us  a  perfect  obedience  to  its  commands,  yet 
it  not  only  provides  for  believers  pardon  of  the  sins  committed  before 
their  calling,  but  of  those  also  which  they  afterwards  commit.  But  the 
judgment  of  the  law  admits  of  no  indulgence  to  those  who  are  under 

*  On  the  state  of  the  Heathen  world  destitute  of  the  Gospel,  see  the  Appendix. 


88  ROMANS    II.,    14. 

it ;  it  demands  a  full  and  perfect  personal  observance  of  all  its  require- 
nicnts — a])alient  continuance  in  \vell-(ioii>g — without  the  least  deviation, 
or  the  smallest  speck  of  sin,  and  when  it  does  not  find  this  state  of 
perfection,  condemns  the  man.  But  did  not  the  law  itself  contain  ex- 
piations of  sin,  and  consecpiently  shall  not  the  judgment  which  will  be 
passed  according  to  the  law,  be  accompanied  with  grace  and  indulgence 
through  the  benefit  of  these  expiations  ?  The  legal  expiations  had  no 
virtue  in  themselves,  but  inasnuich  as  they  were  figures  of  the  expia- 
tion made  by  Jesus  Christ,  they  directed  men  to  his  sacrifice.  But  as 
they  belonged  to  the  temporal  or  carnal  covenant,  they  neither  expiated 
nor  could  expiate  any  but  typical  sins,  that  is  to  say,  uncleanness  of  the 
flesh,  Heb.  ix.,  13,  winch  were  not  real  sins,  but  only  external  pollutions. 
Thus,  as  far  as  regarded  the  legal  sacrifices,  all  real  sins  remained  on 
the  conscience,  Heb.  x.,  1,  for  from  these  the  law  did  not  in  the  small- 
est degree  discharge  ;  whence  it  follows,  that  the  judgment,  according 
to  the  law,  to  those  who  are  under  it,  will  be  a  strict  judgment  accord- 
ing to  law,  which  pardons  nothing.  The  word  justified  occurs  here  for 
the  first  time  in  this  Epistle,  and  being  introduced  in  connexion  with 
the  general  judgment,  means  being  declared  just  or  righteous  by  a 
ludicial  sentence. 

¥.  14.— For  when  the  Gentiles.,  which  have  not  a  law,  do  by  nature  the  things  con- 
«•    tained  in  the  law,  these,  having  not  a  law,  are  a  law  unto  themselves. 

For. — This  is  the  proper  translation  of  the  Greek  particle,  and  not 
therefore,  according  to  Dr.  Macknight,  who  entirely  misunderstands 
both  the  meaning  of  the  passage  itself,  and  the  connexion  in  which  it 
stands,  and  founds  upon  it  a  doctrine  opposed  to  all  that  is  contained  on 
the  subject,  both  in  the  Old  Testament  and  the  New.  This  verse  has 
no  connexion  with  or  dependence  whatever  on  the  foregoing,  as  is  gene- 
rally supposed,  but  connects  with  the  first  clause  of  verse  12,  which  it 
explains.  Together  with  the  following  verse,  it  supplies  the  answer  to 
the  objection  that  might  be  made  to  what  is  contained  in  the  beginning 
of  that  verse,  namely,  that  God  cannot  justly  condemn  the  Gentiles, 
since  he  has  not  given  them  a  law.  To  this  the  Apostle  here  replies, 
that  though  they  have  not  an  external  and  written  law,  as  that  which 
God  gave  to  the  Israelites,  thej^  have,  however,  the  law  of  the  con- 
science, which  is  sufficient  to  establish  tiie  justice  of  their  condem- 
nation. This  is  the  meaning  of  tiiat  proposition,  having  not  a  lata,  are 
a  law  unto  themselves,  and  of  that  other,  which  show  the  work  of  the 
law  written  in  their  hearts ;  by  which  he  also  establishes  the  justice  of 
what  he  had  said  in  the  1 2th  verse,  that  as  many  as  have  sinned  without 
law  shall  also  perish  tvithout  law.  He  proves  it  in  two  ways  :  1st,  Be- 
cause they  do  naturally  the  things  that  the  law  requires,  which  shows 
that  they  have  a  law  in  themselves,  since  they  sometimes  act  according 
to  its  rule  ;  2d,  He  proves  it  by  their  not  being  devoid  of  a  conscience, 
since,  according  to  its  decisions,  they  accuse  or  excuse  one  another. 
This  evidently  shows  that  they  have  a  law,  the  work  of  which  is  writ- 
ten in  their  hearts,  by  which  they  discern  the  difference  between  right 
and  wrong — what  is  just  and  what  is  unjust. 


ROMANS    II.,    15.  89 

They  who  have  not  a  latv, — that  is,  an  externally  written  law, — do 
hy  nature  the  things  contained  in  the  law.  It  could  not  be  the  Apostle's 
intention  to  assert,  that  the  Heathens  in  general,  or  that  any  one  of 
them,  kept  the  law  written  in  the  heart,  when  the  contrary  had  been 
proved  in  the  preceding  chapter  ;  but  they  did  certain  tilings,  though 
imperfectly,  commanded  by  the  law,  which  proved  that  they  had,  by 
their  original  constitution,  a  discernment  of  the  difference  between 
right  and  wrong.  They  did  nothing,  however,  in  the  manner  which  the 
law  required,  tliat  is,  from  the  only  motive  that  makes  an  action  good, 
namely,  a  spirit  of  obedience  and  of  love  to  God.  God  governs  the 
world  in  this  way.  He  rules  the  actions  of  men  and  beasts  by  the  in- 
stincts and  affections  which  he  has  implanted  in  them.  Every  good 
action  that  men  perform  by  nature  they  do  by  their  constitution,  not 
from  respect  to  the  authority  of  God.  That  the  Pagans  do  many 
things  that  as  to  the  outward  act  are  agreeable  to  the  law  of  God  is 
obviously  true,  and  should  not  be  denied.  That  they  do  anything  ac- 
ceptable to  God  is  not  true,  and  is  not  here  asserted. 

V.  15. — Which  show  the  work  of  the  law  written  in  their  hearts,  their  conscience 
also  bearing  witness,  and  their  thoughts  the  mednwhile  accusing  or  else  excusing  one 
another.) 

The  work  of  the  law. — We  have  here  a  distinction  between  the  law 
itself,  and  the  loork  of  the  law.  The  work  of  the  law  is  the  thing  that 
the  law  doeth,  that  is,  what  it  teaches  about  actions,  as  good  or  bad. 
This  work,  or  business,  or  office  of  the  law,  is  to  teach  what  is  right  or 
wrong.  This,  in  some  measure,  is  taught  by  the  light  of  nature  in  the 
heart  of  every  man.  There  remains  then  in  all  men,  to  a  certain  de- 
gree, a  discernment  of  what  the  law  requires,  designated  here  the 
"  work"  of  the  law  :  the  performance  or  neglect  of  which  is  followed 
by  the  approbation  or  disapprobation  of  the  conscience.  It  has  no  re- 
lation to  the  authority  of  the  lawgiver,  as  the  principle  of  the  law 
itself ;  but  solely  to  the  distinctions  between  actions,  as  right  or  wrong 
in  themselves,  and  the  hope  of  escaping  future  punishment,  or  of  ob- 
taining future  reward.  The  love  and  the  reverential  fear  of  God,  which 
are  the  true  principles  of  obedience,  have  been  effaced  from  the  mind ; 
but  a  degree  of  knowledge  of  his  justice,  and  the  consciousness  that 
the  violations  of  his  law  deserve  and  will  be  followed  by  punishment, 
have  been  retained. 

Written  in  their  hearts. — This  is  an  allusion  to  the  law  written  by 
the  finger  of  God  upon  tables  of  stone,  and  afterwards  recorded  in 
the  Scriptures.  The  great  principles  of  this  law  were  communicated 
to  man  in  his  creation,  and  much  of  it  remains  with  him  in  his  fallen 
state.  This  natural  light  of  the  understanding  is  called  the  law  written 
in  the  heart,  because  it  is  imprinted  on  the  mind  by  the  author  of  crea- 
tion, and  is  God's  work  as  much  as  the  writing  on  the  tables  of  stone. 
Conscience  witnessing  together. — Together  with  the  law  written  in  the 
heart.  But  it  may  be  asked,  are  not  these  two  things  the  same  ? 
They  are  not.     They  are  different  principles.     Light,  or  knowledge  of 


90  ROMANS    II.,     15. 

duty,  is  one  thing,  and  conscience  is  another.  Knowledge  shows  what 
is  riglit,  llie  conscience  approves  of  it,  and  condemns  the  contrary. 
We  init^ht  suppose  a  being  to  have  the  knowledge  of  duty,  without  the 
principle  that  approves  of  it,  and  hhunes  tiic  transgression. 

Their  thoughts  the  nicanwhilc  accusing,  or  else  excusing  between  one 
another. — Not  alternately,  nor  in  turn.  Their  reasonings  (not  thoughts) 
between  one  another,  condenniing,  or  else  defending.  What  is  the 
object  of  their  condemnation  or  defence  ?  Not  themselves,  but  one 
another ;  that  is,  those  between  whom  the  reasonings  take  place.  The 
reference  evidently  is  to  the  fact,  that  in  all  places,  in  all  ages,  men  are 
continually,  in  their  mutual  intercourse,  blaming  or  excusing  human 
conduct.  This  supposes  a  standard  of  reference,  a  knowledge  of  right 
and  wrong.  No  man  could  accuse  and  condemn  another,  if  there  were 
not  some  standard  of  right  and  wrong  ;  and  no  man  could  defend  an 
action  without  a  similar  standard.  This  is  obviously  the  meaning  of 
the  Apostle.  To  these  ideas  of  right  and  wrong  are  naturally  joined 
the  idea  of  God,  who  is  the  sovereign  judge  of  the  world,  and  that  of 
rewards  and  punishments,  which  will  follow  either  good  or  bad  actions. 
These  ideas  do  not  fail  to  present  themselves  to  the  sinner,  and  inspire 
fear  and  inquietude.  But  as,  on  the  other  hand,  self-love  and  corrup- 
tion reign  in  the  heart,  these  come  to  his  support,  and  strive,  by  vain 
reasonings,  to  defend  or  to  extenuate  the  sin.  The  Gentiles,  then,  how- 
ever depraved,  lost,  and  abandoned,  and  however  destitute  of  the  aid  of 
the  written  law,  are  notwithstanding,  a  law  to  themselves,  having  the 
law  written  in  their  hearts.  They  have  still  sufficient  light  to  discern 
between  good  and  evil,  virtue  and  vice,  honesty  and  dishonesty  ;  and  their 
conscience  enables  them  sufficiently  to  make  that  distinction,  whether 
before  committing  sin,  or  in  the  commission  of  it,  or  after  they  have 
committed  it.  Besides  this,  remorse,  on  account  of  their  crimes,  re- 
minds them  that  there  is  a  God,  a  judge  before  whom  they  must  appear 
to  render  account  to  him  of  their  actions.  They  are  then  a  law  to  them- 
selves, they  have  the  work  of  the  law  written  in  their  hearts. 

That  the  knowledge  of  the  revealed  law  of  God  has  not  been  pre- 
served in  every  nation,  is,  however,  entirely  to  be  attributed  to  human 
depravity  ;  and  if  it  was  restored  to  one  nation  for  the  benefit  of  others, 
it  must  be  ascribed  to  the  goodness  of  God.  The  law  of  God,  and  the 
revelation  respecting  the  Messiah,  had  been  delivered  to  all  men  after 
the  Flood  by  Noah,  who  was  a  preacher  of  the  everlasting  rigliteousness, 
2  Peter  ii.,  5,  which  was  to  be  brought  in,  to  answer  the  demands  of 
that  law.  But  all  the  nations  of  the  earth  had  lost  the  remembrance  of 
it,  not  liking  to  retain  God  in  their  knowledge.  God  again  discovered 
it  to  the  Jews  in  that  written  revelation  with  which  they  were  favored. 
If  it  be  asked,  why  was  the  law  vouchsafed,  in  this  manner  to  that  na- 
tion and  not  also  to  the  Gentiles?  Paul  explains  this  mystery,  chap, 
xi.  It  is  sufficient  then  to  say,  that  God  has  willed  to  make  known,  by 
this  abandonment,  how  great  and  dreadful  was  the  fall  of  the  human 
race,  and  by  that  means  one  day  to  magnify  the  glory  of  the  grace 
which  he  purposed  to  bestow  on  men  by  Jesus  Christ.     He  willed  to 


ROMANS    II.,    16.  91 

leave  a  great  part  of  men  a  prey  to  Satan,  to  show  liow  great  is  his 
abliorrence  of  sin,  and  how  great  was  the  wratli  which  our  disobedience 
had  kindled  against  the  world.  But  why  did  he  not  also  abandon  the 
Jews  ?  Because  he  chose  to  leave  some  ray  of  hope  in  tiie  world, 
and  it  pleased  him*  to  lay  the  foundation  of  redemption  by  his  Son. 
But  why  was  the  greater  part  abandoned  ?  Because  then  was  the 
time  of  Divine  wrath  and  justice,  and  sin  must  be  allowed  to  abound 
that  grace  might  superabound.  Why,  in  fine,  choose  the  nation  of  the 
Jews  rather  than  any  other  nation  ?  Because,  without  any  further 
reason,  it  was  the  sovereign  good  pleasure  of  God. 

V.  16.— In  the  day  when  God  shall  judge  the  secrets  of  men  by  Jesus  Christ,  accord- 
ing to  my  gospel. 

This  verse  is  to  be  construed  in  connexion  with  the  12lh,  to  the 
contents  of  which  the  three  intermediate  verses  had  given,  in  a  paren- 
thesis, the  explanatory  answers.  In  the  day  when  God  shall  judge. — 
It  is  here  assumed  by  the  Apostle  that  God  is  the  judge  of  the  world. 
This  is  a  truth  which  nature  and  right  reason  teach.  Since  intelligent 
creatures  are  capable  of  obedience  to  law,  it  necessarily  follows  that 
they  have  a  judge,  for  the  law  would  be  null  and  void  if  it  were  left  as 
a  dead  letter,  without  a  judge  to  put  it  in  execution.  And  as  there  is  a 
law  common  to  the  whole  human  race,  it  must  also  be  admitted  that 
there  is  a  common  judge.  Now  this  judge  of  all  can  only  be  God,  for 
it  is  only  God  who  possesses  all  the  qualifications  for  such  an  oflice. 
The  Apostle  likewise  assumes  that  there  will  be  a  day  when  God  will 
hold  this  judgment.  This  is  also  a  truth  conformable  to  right  reason, 
for  there  must  be  a  fixed  time  for  rendering  pulilic  the  decrees  of  justi- 
fication, otherwise  it  would  not  be  duly  honored,  since  its  honor  consists 
in  being  recognized  to  be  what  it  is  before  all  creatures.  If,  then,  there 
were  only  individual  judgments,  either  in  this  life  or  at  death,  justice 
would  not  be  manifested  as  it  ought  to  be.  Hence  it  follows,  that 
there  must  be  a  public  and  solemn  day  in  which  God  will  execute 
judgment  before  the  assembled  universe.  Besides,  the  Apostle  here 
intimates  that  there  will  be  an  end  to  the  duration  of  the  world,  and  the 
succession  of  generations  ;  for  if  there  be  a  day  appointed  for  a  univer- 
sal judgment,  it  follows  that  all  men  must  there  appear.  And  if  such 
be  the  case,  their  number  must  also  be  determined,  while,  without  a 
single  exception,  the  time  of  their  calling  and  of  their  life  must  termi- 
nate, so  that  the  succession  of  generations  must  come  to  an  end. 

The  secrets  of  men. — It  is  not  here  meant  that  God  will  judge  only 
their  secrets,  so  that  their  public  and  known  actions  should  pass  with- 
out being  judged  ;  for  there  is  nothing  that  God  does  not  judge.  But 
it  is  intended  to  show  with  what  exactness  the  judgment  will  proceed, 
since  it  takes  account  of  things  the  most  secret  and  the  most  concealed. 
It  will  not  resemble  the  judgment  of  men,  which  cannot  fathom  the 
hearts  and  thoughts.  God  will  not  only  take  cognizance  of  external, 
but  also  of  internal  actions,  and  will  discover  even  the  inmost  thoughts 
of  men.  All  actions  then,  whether  open  or  secret,  will  come  into 
judgment,  but  secrets  or  hidden  things  are  here  said  to  be  judged, 


92  ROMANS    II.,    17. 

because  tl:cy  arc  reached  by  no  other  judgment.  If  men  can  conceal 
tlicir  evil  deeds,  ihey  are  safe  from  huiDaii  judgment.  Not  so  with 
respect  to  the  Judge  at  the  great  day.  The  most  secret  sins  will  then 
be  manifested  and  punished. 

Bi/  Jesus  Christ. — (Jod  will  carry  into  effect  that  judgment  by  Jesus 
Christ.  "  He  hath  appointed  a  day  in  the  which  he  will  judge  the 
world  in  righteousness  by  that  man  whom  he  hath  ordaiiKid."  Acts 
xvii.,  31.  Jesus  Christ  will  conduct  the  judgmtnit,  not  only  as  it 
respects  believers,  but  also  the  wicked.  If  the  secrets  of  men  are  to 
be  brought  into  judgment,  and  if  Jesus  Christ  is  to  be  the  Judge,  he 
must  be  the  Searcher  of  hearts.  Acts  i.,  24,  Rev.  ii.,  23.  He  must 
then  be  truly  God. 

In  the  economy  of  Jesus  Christ  there  are  two  extreme  degrees,  one 
of  abasement,  the  other  of  exaltation.  The  lowest  degree  of  his  abase- 
ment was  his  death  and  burial.  The  opposite  degree  of  his  exaltation 
will  be  the  last  judgment.  In  the  former  he  received  the  sentence 
which  condemned  him,  and  which  included  in  his  condemnation  the 
absolution  of  his  people.  In  the  latter  he  will  pronounce  the  condem- 
nation or  absolution  of  all  creatures.  In  the  one  covered  over  with 
reproaches,  and  pierced  U'ilh  the  arrows  of  Divine  justice,  he  was  ex- 
posed on  the  cross  as  a  spectacle  to  the  whole  city  of  Jerusalem,  when 
he  cried,  "  My  God,  my  (jod,  why  hast  thou  forsaken  me  !"  In  the 
other,  arrayed  in  glory  and  majesty,  he  will  appear  before  the  whole 
universe,  in  the  glory  of  his  Father  who  commands  all  the  Angels  to 
worship  him. 

According  to  my  gospel. — Paul  calls  the  gospel  his  gospel,  not  that 
he  is  the  author  of  it,  fol-  it  is  solely  from  God  ;  but  to  say  that  of  it  he 
is  the  minister  and  herald, — that  it  is  the  gospel  which  he  preached. 
The  gospel,  in  a  large  sense,  includes  everything  revealed  by  Jesus 
Christ.  The  judgment  then  shall  take  place  according  to  the  declara- 
tions therein  contained. 

V.  17.— Behold,  thou  art  called  a  Jew,  and  restest  in  the  law,  and  makest  thy  boast 
of  God. 

Here  commences  the  second  part  of  this  chapter,  where  Paul  pur- 
poses to  show  that  all  the  external  advantages  of  the  Jews  over  the 
Gentiles  were  unavailing  for  their  protection  from  the  just  condemna- 
tion of  God.  In  the  first  place,  he  enumerates  all  their  privileges,  on 
account  of  which  the  Jews  could  exalt  themselves  above  the  Gentiles. 
Afterwards  he  lays  it  to  their  charge  that,  notwithstanding  all  these 
privileges,  they  were  sinners,  equally  guilty  as  others.  Finally,  he 
shows  that,  being  sinners,  as  they  all  were,  their  advantages  would 
avail  them  nothing,  and  would  only  aggravate  their  condemnation. 

Behold,  thou  art  called  a  Jevj. — The  Apostle  here  continues  his  dis- 
course to  the  same  persons  whom,  from  the  commencement  of  the 
chapter,  he  had  addressed,  and  now  calls  on  the  Jew  by  name.  In  this 
verse,  and  the  three  following,  Paul  classes  the" advantages  of  the  Jews 
under  six  particulars  :  1.  Their  bearing  the  name  of  Jew.  2.  Having 
received  the  law.     3.  Having  the  true  God  as  their  God.     4.  Know- 


ROMANS    II.,    17.  93 

ing  his  will.     5.  Discerning  what  is  evil.     6.  Their  ability  to  teach 
and  guide  other  men. 

As  to  the  first  of  these,  the  name,  Jew,  embraces  three  significa- 
tions : — confession,  praise,  and  thanksgiving ;  and  by  these  three  things 
that  people  was  distinguished  from  all  other  nations.  The  Jew  alone 
had  been  chosen  as  the  confessor  of  God,  while  all  the  rest  of  the  world 
had  abjured  his  service.  The  Jew  alone  was  appointed  to  celebrate  his 
praises,  while  by  others  he  was  blasphemed.  The  Jew  alone  was 
appointed  to  render  thanksgiving  to  God  for  multiplied  benefits  received, 
while  others  were  passed  by.  In  that  name,  then,  in  which  the  Jews 
gloried,  and  which  distinguished  them  from  all  other  nations,  and 
implied  all  the  privileges  they  enjoyed,  they  possessed  already  a  signal 
advantage  over  the  Gentiles,*  Dr.  Macknight  and  Mr.  Stuart  pcefer 
surnamed  to  called  ;  but  the  name  was  not  exactly  what  is  called  a  sur- 
name. It  was  the  name  of  a  whole  people.  The  word  called  or  denomi- 
nated, is  more  appropriate,  for  it  answers  both  to  their  name  as  a  people 
and  to  their  religion,  both  of  which  are  comprised  in  the  name  Jew. 

And  restest  in  the  law. — That  is  to  say,  thou  hast  no  occasion  to 
study  any  other  wisdom  or  philosophy  than  the  law.  It  is  thy  wisdom 
and  thy  understanding,  Deut.  iv.,  6.  The  term  restest  signifies  two 
things  :  the  one  that  the  labor  was  spared  the  Jews  of  employing  many 
years  and  great  endeavors,  and  travelling  to  distant  countries,  as  was 
the  case  with  other  nations,  in  acquiring  some  knowledge  and  certain 
rules  of  direction.  The  law  which  God  had  given  them  rendered  this 
unnecessary,  and  furnished  abundantly  all  that  was  required  for  the 
regulation  of  their  conduct.  The  other  idea  which  this  term  conveys 
is,  that  they  had  an  entire  confidence  in  the  law  as  a  heavenly  and 
Divine  rule  which  could  not  mislead  them,  while  the  Gentiles  could 
have  no  reliance  on  their  deceitful  philosophy. 

And  7)iakest  thy  boast  of  God. — Namely,  in  having  him  for  their 
God  and  being  his  people,  while  the  Gentiles,  having  only  false  gods, 
were  "  without  God  in  the  world."  Eph.  ii.,  12.  The  Jews  had  the 
true  God,  the  Creator  and  Lord  of  heaven  and  earth,  the  Lord  who 
had  performed  glorious  miracles  in  their  favor,  who  had  even  spoken  to 
them  from  the  midst  of  fire,  for  the  author  of  their  calling,  lor  their 
deliverer,  for  their  legislator,  for  the  founder  of  their  government,  and 
for  their  king  and  protector.  His  earthly  palace  was  in  the  midst  of 
them  ;  he  had  regulated  their  worship,  and  caused  them  to  hear  his 
voice.  The  other  nations  possessed  nothing  similar.  They  had  there- 
fore great  reason  to  glory  in  him,  and  on  this  account  David  said,  that 
in  God  was  his  strength  and  his  refuge.  Psalm  Ixii.,  7  ;  Psalm  Ixxxix.; 
and  Psalm  cxliv. 


*  The  name  of  Jew  was  in  use  before  the  return  from  the  captivity,  for  we  find  it  in 
the  3'2d  chapter  of  Jeremiah.  It  appears,  then,  that  it  took  its  rise  even  from  the  time 
of  the  separation  of  the  ten  tribes,  for  the  ten  tribes  retained  that  of  Israel,  and  the 
others  that  of  Judah  ;  the  country  was  called  Judea,  Psalm  Ixxvi.,  and  the  language 
Jewish,  2d  Kings  xviii.,  26,  and  Isaiah  xxxvi.,  11-13  ;  and  afterwards  the  inhabitanta 
Jews,  for  this  name  is  also  found  in  Daniel  iii.,  8. 


94  ROMANS    II..    20. 

V.  1^. — An<i  knowost  hi;*  will,  and  approvest  the  tliinRs  tliat  arc  more  excellent, 
being  inslrurti'd  out  of  the  law. 

And  knowcst  his  will. — Tliat  is,  what  is  agreeable  to  him,  wl«t  he 
requires  tlicin  to  do,  what  he  coimiiands,  what  he  prohil)its,  what  he 
approves,  and  what  hi;  ri'wards.  The  term  hiowrst  siginifies  not  a  con- 
fu.seil  knowledge,  such  as  the  (Jentili's  had  by  the  revelation  of  nature, 
but  a  distinct  knowledge  by  the  revelation  of  the  word,  which  the  Gen- 
tiles did  not  possess.  "  He  showeth  his  word  unto  Jacob,  his  statutes 
and  his  judgtiienls  unto  Israel.  He  hath  not  dealt  so  with  any  nation  : 
and  as  for  his  judgments,  they  have  not  known  them  !"  Psalm  cxlvii., 
19.  At  the  same  time,  the  Apostle  docs  not  mean  to  say  that  the  Jews 
had  a  practical  knowledge  of  the  will  of  God;  for  he  immediately 
accuses  them  of  the  contrary. 

And  approvest  things  that  are  excellent. — This  is  the  fifth  advantage 
which  follows  from  the  preceding.  They  knew  the  will  of  God,  and 
knowing  that  will,  they  consetpiently  knew  what  was  contrary  to  it ; 
that  is  to  say,  those  things  which  (iod  does  not  approve,  and  which  he 
condemns.  For  the  declaration  of  what  God  approves,  includes,  in 
the  way  of  opposition  and  negation,  those  things  wliich  he  does  not  ap- 
prove. From  this  we  learn  the  perfection  of  tlie  written  law,  in  oppo- 
sition to  unwritten  traditions  ;  for  nothing  more  is  needed  in  order  to 
know  the  will  of  (iod,  and  to  discern  what  contradicts  it.  Being  in- 
structed out  of  the  law. — This  refers  to  the  two  preceding  articles — to 
the  knowledge  of  the  will  of  God,  and  to  the  discernment  of  the  things 
that  are  contrary  to  it.  From  their  infancy  the  Jews  were  instructed  in 
the  law. 

V.  19. — And  art  confident  that  thou  thyself  art  a  guide  of  the  blind,  a  light  of  them 
which  are  in  darkness. 

This  is  the  sixth  advantage  depending  on  those  preceding.  The  law 
not  only  instructed  the  Jews  for  themselves,  but  also  for  others,  and  in 
this  they  held  that  they  enjoyed  a  great  superiority  over  tiie  other  na- 
tions. A  guide  to  the  blind. — The  Gentiles  are  here  called  blind,  for 
with  all  the  lights  of  their  philosophy,  of  their  laws  and  their  arts,  they 
were,  after  all,  blind,  since,  with  the  exception  of  those  of  true  religion, 
which  they  did  not  possess,  there  is  no  true  saving  light  in  the  world. 
A  light  of  them  vjhich  are  in  darkness. — The  Rabbis  called  themselves 
the  light  of  the  world,  to  which  our  Lord  appears  to  refer  when  he 
gives  this  title  to  his  Apostles. 

V.  20. — An  instructor  of  the  foolish,  a  teacher  of  babes,  which  hast  the  form  of 
knowledge  and  of  the  truth  in  the  law. 

An  instructor  of  the  foolish,  a  teacher  of  bahes. — These  titles  ex- 
plain clearly  what  the  others  indicate  in  metaphorical  terms,  and  far- 
ther exalt  the  privileges  of  the  Jews.  Here  we  may  remark,  that 
although  to  the  Gentiles  (Jod  had  given  abundance  of  temporal  good 
things,  all  this  was  still  as  nothing  in  comparison  of  the  blessings 
vouchsafed  to  the  Jews.  Which  hast  the  form  of  knoudcdge,  and  of 
the  truth  in  the  law. — This  does  not  signify  semblance  in  contradis- 
tinction to  substance,  lor  it  was  the  thing  of  which  the  Jews  boasted. 


ROMANS    II.,    21.  95 

It  means  the  representation  or  exhibition  of  truth  and  summary  of 
knowledge  which  was  contained  in  the  law.  The  meaning  is  tiic  same 
as  when  we  speak  of  a  body  of  divinity.  The  Jews  considered  that 
they  had  a  body  of  truth  and  knowledge  in  the  law.  In  these  expres- 
sions, then,  truth  and  knowledge  are  represented  as  embodied  in  a  visi- 
ble form  The  Jews  had  tiiat  form  in  the  law,  that  is  to  say,  the  law 
was  to  them  a  form  and  model,  whence  they  were  to  take  all  the  true 
notions  of  God,  of  his  religion,  and  of  the  duty  of  man,  and  a  rule  to 
which  they  ought  to  be  referred.  In  general,  from  all  these  advantages 
which  God  had  so  liberally  bestowed  on  the  Jews,  we  may  collect,  that 
his  goodness  had  been  great  in  not  entirely  abandoning  the  human  race, 
but  in  having  still  lighted  up  for  it,  in  a  corner  of  the  earth,  the  lamp 
of  his  law,  to  serve  as  his  witness.  His  wisdom  has  not  been  less 
conspicuous  in  having  thus  prepared  the  way  for  the  mission  of  his 
Son,  and  the  establishment  of  his  gospel  throughout  the  whole  world. 
For  the  law  was  a  schoolmaster  until  the  coming  of  Christ.  We  also 
learn  that  when  God  does  not  accompany  his  external  favors  with  the 
internal  grace  of  his  Holy  Spirit,  the  depravity  of  man  is  such,  that, 
instead  of  turning  to  God,  he  multiplies  his  transgressions,  as  the 
Apostle  immediately  proceeds  to  show  by  the  example  of  the  Jews. 
We  see,  too,  how  aggravated  was  their  ingratitude  in  the  midst  of  such 
distinguished  benefits. 

V.  21. — Thou,  therefore,  which  teachest  another,  teachest  thou  not  thyself?  thou 
that  preachest  a  man  should  not  steal,  dost  thou  steal  ? 

This  and  the  two  following  verses  are  in  the  Vulgate  without  in- 
terrogation, but  the  ancient  interpreters  read  them  with  the  inter- 
rogation. The  meaning,  in  either  case,  remains  the  same.  After 
having  exalted  the  advantages  of  the  Jews  above  the  Gentiles  with  as 
much  force  as  they  could  have  done  themselves,  Paul  unveils  their 
hypocrisy,  and  exhibits  the  vices  which  were  concealed  under  so  fair 
an  exterior.  He  afterwards  confirms  the  whole  of  his  charges  by  the 
testimony  of  Scripture.  In  this  manner  he  establishes  more  fully  what 
he  had  said  in  the  beginning  of  the  chapter,  that  they  condemned 
themselves,  and  that  they  could  not  hope  to  escape  the  just  judgment 
of  God,  but  were  accumulating  a  treasure  of  wrath.  Teachest  thou 
not  thyself. — This  implies  that  the  Jews  did  not  practise  the  precepts 
of  their  law.  It  implies  that  they  were  practically  ignorant  of  it. 
Preachest,  or  proclaimest. — There  is  no  reason  to  suppose,  with  Dr. 
Macknight,  that  the  learned  Jews  are  here  the  persons  addressed. 
The  whole  of  the  Jews  are  addressed  as  one  person.  What  is  said 
applies  to  them  as  a  body,  and  does  not  exclusively  relate  to  the 
scribes  and  teachers.  Should  not  steal. — The  sins  here  specified 
were  evidently  such  as  were  practised  among  the  Jews.  They  are  not 
merely  supposed  cases,  or  specifications  for  illustration.  It  is  taken 
for  granted  that,  as  a  body,  the  sins  mentioned  were  very  generally 
chargeable  on  them.  Would  the  Apostle,  addressing  the  Jews  as  one 
man,  have  asked  why  they  were  guilty  of  such  a  sin,  if  they  were  not 
very  generally  guilty  of  it  ?  Mr.  Tholuck,  then,  has  no  ground  to  sup- 
pose the  contrary. 


96  ROMANS    II.,    23. 

V  22  — Thoii  that  snycsf  a  man  should  not  rotnmit  tnhiltcry,  dost  thou  commit  adul- 
tery ?  thou  that  ahhorrest  idols,  dust  thou  commit  sacrilege  ? 

Oppression  of  the  poor,  and  adultery,  are  the  crimes  with  which  the 
Jews  wore  chiefly  charged  by  our  Lord.  Ahhorresl  idols. — The  Jews 
now  giMiendly  abhorred  the  idolatry  to  which  in  the  former  ages  of  their 
history  they  were  so  prone,  even  in  ils  grossest  forms.  The  word  in  the 
original  signifies  to  abominate,  alluding  to  things  mosi  disagreeable  to 
the  senses.  This  is  according  to  God's  account  of  the  sin  of  idolatry. 
According  to  human  standards  of  morality,  idolatry  appears  a  very  inno- 
cent thing,  or  at  least  not  very  sinful ;  but  in  Scripture  it  is  classed 
among  the  works  of  the  flesh,  (Jal.  v.,  20,  and  is  called  "  abominable." 
1  Peter  iv.,  3.  It  robs  God  of  his  glory,  transferring  it  to  the  creature. 
Comtnit  sacrilege. — The  word  here  used  literally  applies  to  the  robbery 
of  temples,  for  which  the  Jews  had  many  opportunities,  as  well  as  of 
appropriating  to  themselves  what  was  devoted  to  religion,  as  is  com- 
plained of,  Nehemiah  xiii.,  10  ;  and  of  robbing  God  in  tithes  and  offer- 
ings, Malachi  iii.,  8  ;  also,  of  violating  and  profaning  things  sacred. 

V.  21. — Thou  that  makcst  thy  boast  of  the  law,  through  breaking  the  law  dishonorest 
thou  God  ? 

The  Jews  gloried  in  the  law  as  their  great  natural  distinction,  yet 
they  were  egregiously  guilty  of  breaking  it,  which  was  highly  incon- 
sistent and  dishonorable  to  God,  not  merely  "  as  God  was  the  author 
of  the  law,"  which  is  the  explanation  of  Mr.  Stuart,  but  because  they 
professed  to  be  God's  people  and  to  glory  in  his  law.  In  any  other 
light,  the  breach  of  the  law  by  the  Gentiles,  when  they  knew  it  to  be 
God's  law,  would  have  been  equally  dishonorable  to  God.  But  God  is 
dishonored  by  the  transgressions  of  his  people,  in  a  manner  in  which 
he  is  not  dishonored  by  the  same  transgressions  in  the  wicked,  who 
make  no  profession  of  being  his.  It  is  a  great  aggravation  of  the  sins 
of  God's  people,  if  they  are  the  occasion  of  bringing  reproach  on  his 
religion.  The  world  is  read}'^  to  throw  the  blame  on  tliat  religion  w  hich 
he  has  given  them  ;  and  it  is  for  this  that  the  Apostle,  in  the  following 
verse,  reproaches  the  Jews  in  regard  to  the  Heathen.  Sinners  also  are 
thus  emboldened  to  sin  with  the  hope  of  impunity,  and  opposers  make 
it  a  handle  to  impede  the  progress  of  divine  truth. 

It  appears  that,  in  the  above  three  verses,  the  Apostle  alludes  to  what 
is  said,  Psalm  1.,  lG-21.  "  But  unto  the  wicked  God  saith.  What  hast 
thou  to  do  to  declare  my  statutes,  or  that  thou  shouldst  take  my  cove- 
nant in  thy  mouth  ?  Seeing  thou  hatesl  instruction,  and  castest  my 
words  bcliind  thee.  When  thou  sawest  a  thief,  then  thou  consentedst 
with  him,  and  hast  been  partaker  with  adulterers.  Thou  givesl  thy 
mouth  to  evil,  and  thy  tongue  frameth  deceit.  Thou  sittest  and  speak- 
est  against  ihy  brother ;  thou  slanderest  thine  own  mother's  son. 
These  things  hast  thou  done,  and  I  kept  silence  ;  thou  thoughtest  that 
I  was  altogether  such  an  one  as  thyself :  but  I  will  reprove  thee,  and 
set  them  in  order  before  thine  eyes."  On  this  it  may  be  remarked,  that 
the  50lh  Psalm  predicts  the  change  which  (Jod  was  to  make  in  his 
covenant  at  the  coming  of  the  Messiah,  and  likewise  his  rejection  of 


ROMANS    II.,    23.  97 

his  ancient  people.  As  to  the  change  of  the  covenant,  it  was  declared 
that  the  sacrifices  of  the  law  were  not  acceptable  to  him,  and  that 
henceforth  he  will  not  require  from  men  any  other  tiian  those  of  praises, 
thanksgivings,  and  prayers,  which  are  the  only  acceptable  worship. 
Respecting  the  rejection  of  his  ancient  people,  God  reproaches  them 
with  their  crimes,  and  more  especially  with  hypocrisy,  which  are  pre-^ 
cisely  the  charges  made  against  them  in  this  place  by  the  Apostle. 
The  conclusion  from  the  wliole  is,  that  the  pretended  justification  of  the 
Jews  by  the  external  advantages  of  the  law  was  a  vain  pretence  ;  and 
that  as  they  had  so  vilely  abused  the  law  of  which  they  boasted, 
according  to  the  prediction  of  the  Psalmist,  it  must  follow,  that  the 
accusation  now  brought  against  them  was  established. 

The  Apostle  in  these  verses  exhibits  the  most  lively  image  of  hypo- 
crisy. Was  there  ever  a  more  beautiful  veil  than  that  under  which  the 
Jew  presents  himself  ?  He  is  a  man  of  confession,  of  praise,  of  thanks- 
giving— a  man  whose  trust  is  in  the  law,  whose  boast  is  of  God,  who 
knows  his  will,  who  approves  of  things  that  are  excellent ;  a  man  who 
calls  himself  a  conductor  of  the  blind,  a  light  of  those  who  are  in  dark- 
ness, an  instructor  of  the  ignorant,  a  teacher  of  babes  :  a  man  who 
directs  others,  who  preaches  against  theft,  against  adultery,  against 
idolatry,  and,  to  sum  up  the  whole,  a  man  who  glories  in  the  command- 
ments of  the  Lord.  Who  would  not  say  that  this  is  an  angel  arrayed 
in  human  form — a  star  detached  from  the  firmament,  and  brought  nearer 
to  enlighten  the  earth  ?  But  observe  what  is  concealed  under  this 
mask.  It  is  a  man  who  is  himself  untaught ;  it  is  a  thief,  an  adulterer, 
a  sacrilegious  person  ;  in  one  word,  a  wicked  man,  who  continually 
dishonors  God  by  the  transgression  of  his  law.  Is  it  possible  to 
imagine  a  contrast  more  monstrous  than  between  these  fair  appearances 
and  this  awful  reality  ? 

Doubtless,  Paul  might  have  presented  a  greater  assemblage  of  par- 
ticular vices  prevalent  among  the  Jews,  for  there  were  few  to  which 
that  nation  w^as  not  addicted.  But  he  deems  it  sufficient  to  generalize 
them  all  under  these  charges, — that  they  did  not  teach  themselves,  that 
they  dishonored  God  by  their  transgressions  of  the  law  ;  and  of  these 
vices  he  has  only  particularized  three,  namely,  theft,  adultery,  and  sacri- 
lege :  and  this  for  two  reasons — first,  because  it  was  of  these  three  that 
God  had  showed  the  greatest  abhorrence  in  his  law  ;  and  secondly,  be- 
cause these  three  sins,  in  spite  of  all  their  professions  to  the  contrary, 
were  usual  and  common  among  the  Jews.  There  was  no  people  on 
earth  more  avaricious  and  self-interested  than  they  ;  it  is  only  necessary 
to  read  the  narrations  of  their  prophets  and  historians,  to  be  convinced 
how  much  they  were  addicted  to  robbery,  to  usury,  and  to  injustice. 
They  were  no  less  obnoxious  to  the  charge  of  fornication  and  adultery, 
as  appears  from  the  many  ciiarges  preferred  against  them  in  the  writings 
of  the  prophets.  They  converted  the  offerings  to  the  purposes  of  their 
avarice,  they  profaned  the  holy  places  by  vile  and  criminal  actions  ;  and 
as  the  Lord  himself,  after  Jeremiah,  upbraided  them,  they  turned  God's 
house  of  prayer  into  a  den  of  thieves. 

These  three  capital  vices,  which  the  Apostle  stigmatizes  in  the  Jews, 
7 


98  ROMANS    II.,    21. 

like  those  which  he  had  preferred  against  the  Gentiles,  stand  opposed, 
on  one  hand,  to  the  throe  priiiripal  virtues  which  he  elsewhere  enume- 
rates as  rom])rehen(lin£f  the  whole  system  of  sanctity,  namely,  to  live 
sohcrit/,  ri^htcoushi,  find  ,m>(Ui/ ;  and,  on  the  other  hand,  they  are 
conformable  to  three  odious  vices  which  he  had  noted  among  the  (Jen- 
tiles,  namely,  uni^odlinrss,  intrmjx'nincr,  inirisj^/itrotis/irss.  For  theft 
includes,  in  general,  every  notion  of  unrighteousness  ;  adultery  includes 
that  of  intemperance;  and  the  guilt  of  sacrilege  that  of  ungodliness.* 
Hence,  it  is  easy  to  conclude,  that  whatever  advantages  the  Jews  pos- 
sessed above  the  Gentiles,  they  were,  notwithstanding,  in  the  same 
condition  before  the  tril)unal  of  God — like  them  uiiriglit(K)us,  like  them 
intemperate,  like  them  ungodly,  and,  consc(juenlly,  like  tliem  sub- 
jected to  the  same  condemnation. 

V.  24. — For  the  name  of  God  is  blasphemed  among  the  Gentiles  through  you,  as  it  is 
written. 

The  charge  alleged  here  against  the  Jews,  is  not  that  they  themselves 
blasphemed  the  name  of  (iod,  as  some  understand  it,  but  that  they  gave 
occasion  to  the  Heathen  to  blaspheme.  The  Apostle  is  not  charging 
the  Jews  with  speaking  evil  of  God,  or  with  one  particular  sin,  but  with 
the  breach  of  their  law  in  general.  He  here  confirms  what  he  had  just 
said  to  this  purpose,  in  the  foregoing  verse,  by  the  authority  of  Scrip- 
ture. Many  suppose  that  he  refers  to  a  passage  of  Isaiah  lii.,  5,  where 
the  Prophet  says,  "  and  my  name  continually  every  day  is  blasphemed." 
But  there  the  Prophet  does  not  charge  the  Jews,  as  having  by  their  bad 
conduct  occasioned  the  injury  which  the  name  of  God  received.  He 
ascribes  it,  on  the  contrary,  to  the  Assyrians  by  whom  they  had  been 
subjected.  In  the  passage  before  us  the  reference  is  to  Ezek.  xxxvi., 
17-20,  where  it  is  evident  liiat  the  Jews,  by  the  greatness  and  the 
number  of  their  sins,  had  given  occasion  to  the  Gentiles  to  insult  and 
blaspheme  the  holy  name  of  God,  which  is  precisely  the  meaning  of 
the  Apostle. 

The  Gentiles,  as  the  Propiiet  there  relates,  seized  on  two  pretexts 
to  insult  the  name  of  God,  tiie  one  drawn  from  the  afflictions  which  the 
sins  of  his  people  had  brought  upon  them,  and  the  other  from  the  con- 
templation of  the  sins  themselves.  According  to  the  first,  they  accused 
the  God  of  Israel  of  weakness  and  want  of  power,  since  he  had  not 
saved  his  people  from  so  miserable  a  dispersion.  According  to  the 
second,  they  imputed  to  the  religion  and  the  (iod  of  the  Israelites  all 
the  crimes  which  they  saw  that  people  commit,  as  if  it  had  been  by  the 
influence  of  (Jod  himself  that  they  were  committed.  It  is  on  account 
of  these  two  arrogant  and  malignant  accusations  that  God  reproaches 
his  people  for  having  profaned  his  name  among  the  nations,  and  adds 
(not  for  the  sake  of  his  people,  who  had  rendered  themselves  altogether 
unworthy,  but  for  that  of  his  own  name)  two  promises  opposed  to  those 
two  accusations  ;  the  one  of  deliverance,  the  other  of  sanctificalion. 
"  For  I  will  take  you  from  among  the  Heathen,  and  gather  you  out  of 
all  countries,  and  will  bring  you  unto  your  own  land.  Then  will  I 
sprinkle  clean  water  upon  you,  and  ye  shall  be  clean  ;"  ver.  24,  25.     I 


ROMANS    II.,    25.  99 

will  deliver  you,  in  order  to  repel  their  insult  on  me,  in  accusing  me  of 
want  of  power.  I  will  cleanse  you,  ui  order  to  vindicate  myself  from 
the  accusation  of  being  the  author  of  your  crimes.  God  had  no  need 
of  either  of  these  ways  of  justifying  himself.  He  had  shown,  on  nu- 
merous occasions,  the  irresistible  power  of  his  arm  in  favor  of  the 
Israelites ;  and  the  sanctity  of  his  law  was  self-evident.  Yet  he 
promises  to  do  these  things  for  his  own  glory,  inasmuch  as  the  Gentiles 
and  his  people  had  dishonored  his  name. 

No  accusation  against  the  Jews  could  be  more  forcible  than  that 
which,  in  the  verse  before  us,  was  preferred  from  the  testimony  of  their 
own  Scriptures.  It  proved,  that  not  only  were  they  chargeable  before 
God  with  their  own  sins,  but  that  they  were  likewise  chargeable  with 
the  sins  which  the  Gentiles  committed  in  blaspheming  his  name.  This 
showed  clearly  that  they  were  no  more  prepared  to  sustain  the  judg- 
ment of  the  strict  justice  of  God  than  were  the  Gentiles,  whom  they 
were  as  ready  to  condemn  as  the  Apostle  himself  was. 

V.  23. — For  circumcision  verily  profiteth,  if  thou  keep  law  :  but  if  thou  be  a  breaker 
of  law,  thy  circumcision  is  made  uncircumcision. 

Paul  here  pursues  the  Jew  into  his  last  retreat,  in  which  he  imagined 
himself  most  secure.  He  presses  him  on  the  subject  of  circumcision, 
which  the  Jews  viewed  as  their  stronghold — that  rile  even  more  ancient 
than  Moses,  and  by  which  they  were  distinguished  from  other  nations. 
The  sum  of  this,  and  the  following  verses  to  the  end  of  the  chapter,  is, 
that  the  Jews  being  such  as  the  Apostle  had  represented  them,  all  tiieir 
advantages,  including  circumcision,  could  only  enhance  their  condem- 
nation before  the  tribunal  of  God,  and  that,  on  the  contrary,  if  the 
Gentiles,  who  have  not  received  the  law,  observed  its  precepts,  they 
would  be  justified  without  circumcision.  Two  things  are  here  to  be 
observed,  namely,  what  is  asserted  of  the  Jews  and  Gentiles,  and  the 
proof  that  follows.  The  assertions  are,  that  circumcision  serves  only 
as  a  ground  of  condemnation  to  transgressors  of  the  law ;  and,  on  the 
other  hand,  that  the  want  of  it  would  be  no  detriment  to  those  who  ful- 
filled the  law.  The  proof  is,  that  before  God  the  true  Jew  and  the 
true  circumcision  consist  not  in  external  qualities,  but  in  internal  and 
real  holiness.  The  reason  why  circumcision  was  not  included  in  the 
enumeration  before  given  of  the  advantages  of  the  Jews  is,  that  in  it- 
self it  is  not  an  advantage,  but  only  a  sign  of  other  advantages,  and  it  is 
mentioned  here,  because,  in  the  character  of  a  sign,  it  includes  them ; 
to  name  circumcision,  then,  is  to  refer  to  them  all.  In  this  verse,  the 
Apostle  does  not  speak  of  circumcision  according  to  its  real  and  most 
important  signification,  as  he  does  in  the  two  concluding  verses,  but  in 
that  view  in  which  the  Jews  themselves  considered  it,  as  the  initiatory 
and  distinctive  rite  of  their  religion,  without  the  observance  of  which 
they  believed  they  could  not  be  saved. 

Circumcision  verihj  profiteth,  if  thou  keep  the  law. — It  is  not  meant 
that  circumcision  will  come  into  the  account  before  the  tribunal  of  God, 
as  the  fulfilling  of  the  law  ;  but  that  it  would  be  an  aid  and  motive  to 
the  observance  of  the  law,  and  viewed  in  the  light  of  an  obligation  to 


100  ROMANS    11.,    2G. 

keep  the  law  ;  if  tlie  Jew  had  ke|)t  it  Ik;  could  refer  to  liis  circumcision 
as  an  i)l)Ii Ration  which  he  had  fuKillcil.  ('ircuincision  may  be  viewed 
in  two  lights,  cilher  as  given  to  Abraham,  or  as  eiijt)ined  by  Moses.  1. 
It  was  the  token  of  the  covenatil  that  Al)raham  should  be  the  father  of 
the  promised  Saviour,  aiid,  moreover,  a  seal  or  pledge  of  the  inlrothu:- 
tion  and  reality  of  the  righteousness  imputed  to  him  through  faith, 
wliile  uncircumciscd,  in  order  that  he  might  be  the  father  of  all  be- 
lievers, whether  circumcised  or  not,  to  whom  that  righteousness  should 
also  be  imputed.  13.  (arcumcision,  as  enjoined  by  Moses,  was  a  part 
of  his  law  ;  John  vii.,  22,  2H.  In  the  first  view,  it  was  connected  with 
all  the  privileges  of  Israel,  Phil,  iii.,  4,  5;  in  the  second,  it  was  a  part 
of  the  law,  whose  righteousness  is  described,  Rom.  x.,  5.*  The  Jews 
entirely  mistook  the  object  of  the  laws  Rom.  v.,  20;  Gal.  iii.,  19; 
which  shut  up  all  under  sin,  Gal.  iii.,  22,  by  cursing  every  one  who  con- 
tinued not  in  all  things  written  in  the  book  of  the  law  to  do  them  ;  and 
in  this  view,  as  a  part  of  the  law  of  Moses,  circumcision  could  only 
profit  those  who  kept  the  whole  law.  But,  instead  of  this,  the  name 
of  (iod  was  blasphemed  among  the  Gentiles,  through  the  wickedness 
of  the  Jews,  and  hence  ilicir  having  the  form  of  knowledge  and  of  the 
truth  in  the  law  would  only  aggravate  their  condemnation.  When, 
therefore,  the  Apostle  says,  if  thou  keep  tJic  law,  he  supposes  a  case, 
not  implying  that  it  was  ever  verified  ;  but  if  it  should  exist,  the  result 
would  be  what  is  stated.  If,  on  the  other  hand,  the  Jew  was  a  breaker 
of  the  law,  his  circumcision  was  made  uncircumcision,  Jer.  ix.,  20  ;  it 
would  be  of  no  more  avail  than  if  he  had  not  received  it,  and  would 
give  him  no  advantage  over  the  uncircumciscd  Gentile.  This  decla- 
ration is  similar  to  the  w^ay  in  which  our  Lord  answers  the  rich  young 
man.  If  the  law  is  perfectly  kept,  eternal  life  wmH  be  the  reward,  as 
the  Apostle  had  also  said  in  verses  7  and  10  ;  but  if  there  be  any  breach 
of  it,  circumcision  is  of  no  value  for  salvation. 

V.  26. — Therefore,  if  the  uncircumcision  keep  the  righteousness  of  the  law,  shall 
not  his  uncircumcision  be  counted  for  circumcision  ? 

The  Apostle  does  not  mean  to  affirm  that  an  uncircumciscd  Gentile 
can  fulfil  the  righteousness  of  the  law,  nor  does  he  here  retract  what  he 
had  said  in  the  first  chapter  respecting  the  corruption  and  guilt  of  the 
Gentiles,  but  he  supposes  a  case  in  regard  to  them,  like  that  concerning 
the  Jews  in  the  preceding  verse.  This  hypothetical  mode  of  reasoning 
is  common  with  Paul,  of  which  we  have  an  example  in  this  same 
chapter,  where  he  says,  that  the  doers  of  the  law  shall  be  justified ;  of 
whom,  however,  in  the  conclusion  of  his  aigument,  chap,  iii.,  19,  he 
affirms  that  none  can  be  found.     The  supposition,  then,  as  to  the  obe- 

•  It  is  in  this  second  view  of  circumcision  being  a  part  of  the  law,  that  the  ApostU- 
tells  the  Galatians,  that  if  they  were  circumcised,  they  were  debtors  to  do  the  whole 
law.  They  had  professed  to  receive  Christ,  who  is  the  end  of  tlie  law  for  righteous- 
ness to  every  one  that  believeth  ;  but  their  want  of  confidence  in  Christ's  righteousness, 
in  which  they  professed  to  rest,  was  evident,  by  their  adding  to  it  the  observance  of 
circumcision.  "  Thus  they  returned  to  the  law,  and  were  debtors  to  fulfil  it." — Gal. 
v.,  3,  4  The  righteousness  of  the  law  and  Christ's  righteousness  cannot,  even  in  tlie 
'east  degree,  be  united. 


ROMANS    II.,    27.  101 

dience  of  the  Gentile,  thougli  in  itself  impossible,  is  made  in  order  to 
prove  that,  before  the  judgment-seat  of  God,  neither  circumcision  nor 
uncircumcision  enters  at  all  into  consideration,  for  justification  or  con- 
demnation. If  an  uncircumciscd  (ilentile  kept  the  law,  his  uncircum- 
cision would  avail  as  much  as  the  circumcision  of  the  Jew.  The 
reason  of  this  is,  that  the  judgment  of  God  regards  only  the  observance  or 
the  violation  of  the  law,  and  not  extraneous  advantages  or  disadvantages, 
and,  as  is  said  above,  with  God  there  is  no  respect  of  persons.  In 
reality,  then,  the  Jews  and  Gentiles  were  on  a  level  as  to  the  impos- 
sibility of  salvation  by  the  law  ;  in  confirmation  of  which  truth,  the 
inquiry  here  introduced  is  for  the  conviction  of  the  Jew  on  this  import- 
ant point.  But  what  is  true  upon  a  supposition  never  realized,  is 
actually  true  with  respect  to  all  who  believe  in  Jesus.  In  him  they 
have  this  righteousness  which  the  law  demands,  and  without  circum- 
cision have  salvation.  Dr.  Macknight  egregiou'sly  errs,  when  he  sup- 
poses that  the  law  here  referred  to  is  the  law  of  faith,  which  Heathens 
may  keep  and  be  saved ;  this  is  a  complication  of  errors. 

V.  27. — And  shall  not  uncircumcision  which  is  by  nature,  if  it  fulfil  the  law,  judge 
thee,  who  by  the  letter  and  circumcision  dost  transgress  the  law  ? 

Paul  continues,  in  this  verse,  to  reason  on  the  same  supposition  as  in 
the  one  preceding,  and  draws  from  it  another  consequence,  which  is, 
that  if  the  Gentile  who  is  uncircumcised,  fulfilled  the  law,  he  would 
not  only  be  justified,  notwithstanding  his  uncircumcision,  but  would 
judge  and  condemn  the  circumcised  Jew  who  did  not  fulfil  it.  The 
reason  of  this  conclusion  is,  that,  in  the  comparison  between  the  one 
and  the  other,  the  case  of  the  circumcised  transgressor  would  appear 
much  worse,  because  of  the  superior  advantages  he  enjoyed.  In  the 
same  way  he  said,  Malt,  xii.,  41,  that  the  Nincvites  shall  condemn  the 
Jews.  The  uncircumcision  which  is  by  nature — That  is  to  say,  the 
Gentiles  in  their  natural  uncircumcised  state,  in  opposition  to  the  Jews, 
who  had  been  distinguished  and  set  apart  by  a  particular  calling  of 
God.  Dr.  Macknight  commits  great  violence  when  he  joins  the  words 
"  by  nature"  with  the  words  "  fulfil  the  law,"  as  if  it  implied  that  some 
Gentiles  did  fulfil  the  law  by  the  light  of  nature.  Who  by  the  letter 
and  circumcision  dost  transgress  the  laio. — Dr.  Macknight  affirms,  that 
the  common  translation  here  "  is  not  sense."  But  it  contains  a  very 
important  meaning.  The  Jews  transgressed  the  law  by  means  of  their 
covenant  and  circumcision  being  misunderstood  by  them.  This  fact  is 
notoriously  true,  they  were  hardened  in  their  sin  from  a  false  confidence 
in  their  relation  to  God.  Instead  of  being  led  to  the  Saviour  by  the 
law,  according  to  its  true  end,  they  transgressed  it,  through  their  views 
of  the  letter  of  the  law  and  of  circumcision ;  of  both  of  which,  especi- 
ally of  circumcision,  they  made  a  Saviour.  The  fulfilling  of  the  law 
and  its  transgression  are  here  to  be  taken  in  their  fullest  import,  name- 
ly, for  an  entire  and  complete  fulfilment,  and  for  the  slightest  trans- 
gression of  the  law;  for  the  Apostle  is  speaking  of  the  strict  judgment 
of  justice  by  the  law,  before  which  nothing  can  subsist  but  a  perfect 
and  uninterrupted  fulfilment  of  all  the  commandments  of  God.     But  it 


102  ROMANS    II.,    29. 

m:iy  l>c  ask(ni  how  {he.  uiicircuincised  Gcnliles  could  fulfil  the  law 
which  they  liad  never  received.  They  could  not  indeed  Adlil  it  as 
written  on  tables  of  .stone  and  in  the  work  of  Moses,  for  it  had  never 
been  iiiven  to  them  in  that  way  ;  l)ut  as  tiie  hook  of  the;  law,  or  the 
doctrine  it  teaches,  was  written  in  th(Mr  iiearls,  it  was  their  Ixjunden  du- 
ly to  obey  it.  From  this,  it  is  evident  that  in  all  this  discussion  respecting 
the  condemnation  of  both  (ienliles  and  Jews,  the  Apostle  understands 
by  the  law,  not  the  ceremonial  law,  as  some  imagine,  but  the  inoral 
law  ;  for  it  is  the  work  of  it  only  which  the  (Icntiles  have  by  nature 
written  in  their  hearts.  Besides,  it  is  clear  that  he  speaks  here  of  that 
same  law  of  which  he  says  the  Jews  were  transgressors  when  they 
stole,  coinmillcd  adultery,  and  were  guilty  of  sacrilege. 

V.  2S. — For  he  is  not  a  Jew,  whicli  is  one  outwardly  ;  neither  is  that  circumcision 
whicli  is  outward  in  the  flesh  : 

V. 'J9. — But  he  is  a  Jew,  wliich  is  one  inwardly;  and  circumcision  is  that  of  the 
heart,  in  the  spirit,  and  not  in  the  letter ;  wliose  praise  is  not  of  men,  but  of  God. 

The  Apostle  now  passes  to  what  is  reality,  not  supposition,  and 
gives  here  tiic  proof  of  what  he  had  affirmed,  namely,  thai  circumcision 
eficcts  nothing  for  transgressors  of  the  law,  except  to  cause  their  deep- 
er condemnation,  and  that  the  want  of  circumcision  would  be  no  loss  to 
those  who  should  have  fulfilled  the  law.  The  reason  of  this  is,  that 
when  the  Jew  shall  appear  before  the  tribunal  of  God,  to  be  there 
judged,  and  when  he  shall  produce  his  title  as  a  Jew,  as  possessing  it 
by  birth,  and  his  circumcision,  as  having  received  it  as  a  sign  of  the 
covenant  of  God,  God  will  not  be  satisfied  with  such  appearances,  but 
will  demand  of  him  what  is  essential  and  real.  Now,  the  essence  and 
reality  of  things  do  not  consist  in  names  or  in  external  signs  ;  and  when 
nothing  more  is  produced,  God  will  not  consider  a  man  who  possesses 
them  as  a  true  Jew,  nor  his  circumcision  as  true  circumcision.  He 
is  only  a  Jew  in  shadow  and  appearance,  and  his  is  only  a  figurative 
circumcision  void  of  its  truth. 

But  he  is  a  Jew,  mho  is  one  inwardly ;  that  is  to  say,  that  in  judg- 
ing, God  will  only  acknowledge  as  a  true  Jew,  and  a  true  confessor  of 
his  name,  him  who  has  the  reality,  namely,  him  who  is  indeed  holy  and 
righteous,  and  who  shall  have  fulfilled  the  law  ;  for  it  is  in  this  fulfil- 
ment thai  confession,  and  praise,  and  giving  of  thanks  consist,  which 
are  ihe  things  signified  by  the  name  Jew.  It  is  thus  we  are  to  under- 
stand the  contrast  wliich  Paul  makes  between  "  outwardly"  and  in- 
wardly." What  is  outward  is  the  name,  wiiat  is  inward  is  the  thing 
itself  represented  by  the  name. 

And  circumcision  is  tliat  of  the  heart,  in  the  spirit,  and  not  in  the 
letter.  It  is  essential  to  keep  in  view  that  here,  and  in  all  that  pre- 
cedes, from  the  beginning  of  the  18th  verse  of  the  first  chapter,  Paul 
is  referring  not  to  the  gospel,  but  exclusively  to  the  law,  and  clearing 
the  ground  for  the  eslat)lishmenl  of  his  conclusion  in  the  following 
chapter,  verses  19lli  and  20lh,  concerning  the  universal  guilt  of  man- 
kind, and  the  consequent  impossibility  of  their  being  justified  by  the 
law.     The  whole  is  intended  to  prepare  the  way  for  the  demonstration 


ROMANS    II.,    29.  103 

of  the  grand  truth  announced,  chap,  i.,  17, — and  resumed,  chap,  iii., 
21,  of  the  revckition  of  a  righteousness  adequate  to  the  demands  of  the 
law,  and  provided  for  all  who  believe.  From  a  misapprehension  in 
this  respect,  very  erroneous  explanations  have  been  given  by  many  of 
this  verse  and  the  context,  as  well  as  of  the  7th,  8lh,  9th,  and  10th  of  the 
2d  chapter,  representing  these  passages  as  referring  to  the  gospel,  and 
not  exclusively  to  the  law.  This  introduces  confusion  into  the  whole 
train  of  the  Apostle's  reasoning,  and  their  explanations  are  entirely  at 
variance  with  his  meaning  and  object. 

And  circumcision. — ^This  passage  is  often  considered  as  parallel  to 
that  in  the  epistle  to  the  Colossians,  chap,  ii.,  11.  "In  whom  also  ye 
are  circumcised,  with  the  circumcision  made  without  hands,  in  putting 
off  the  body  of  the  sins  of  the  flesh,  by  the  circumcision  of  Christ." 
But  the  purpose  of  the  Apostle  in  the  one  place  and  the  other  is  alto- 
gether different.  Many  passages,  in  different  connexions,  which  are 
similar  in  their  expressions,  are  not  so  at  all  in  their  meanings.  For 
the  illustration  of  this,  it  is  necessary  to  remember  that  the  Apostle,  as 
has  just  been  observed,  is  here  referring  solely  to  the  law,  and  likewise 
that  circumcision  in  one  view  respected  the  legal  covenant,  of  which  it 
was  a  ceremonial  obligation,  and  in  another,  the  evangelical  covenant, 
of  which  it  was  a  type.  In  the  character  of  a  ceremonial  obligation  of 
the  legal  covenant,  it  represented  the  entire  and  perfect  fulfilling  of  the 
law,  which  consisted  not  merely  in  external  holiness,  but  in  perfect 
purity  of  soul ;  and  in  this  sense  it  represented  what  no  man  possessed, 
but  which  any  man  must  have,  in  order  to  be  justified  by  the  laW.  In 
the  character  of  a  type,  it  represented  regeneration  and  evangelical  ho- 
liness, which  consist  in  repentance  and  amendment  of  life  by  the  Spirit 
of  ('hrist ;  and  in  that  sense  shadowed  forth  what  really  takes  place  in 
those  who  believe  in  Jesus  Christ.  In  Colossians  ii.,  11,  the  Apostle 
views  it  in  this  last  aspect,  for  he  means  to  say,  that  what  the  Jew  had 
in  type  and  figure  under  the  law,  the  believer  has  in  reality  and  truth 
under  the  gospel. 

But  in  the  passage  before  us,  Paul  views  it  in  its  first  aspect,  for  he 
is  treating  of  the  judgment  of  strict  justice  by  the  law,  which 
admits  of  no  repentance  or  amendment  of  life.  The  meaning  then 
here  is,  that  if  the  Jew  will  satisfy  himself  with  bringing  before  the 
judgment  of  the  law  what  is  only  external,  and  merely  a  ceremonial 
observance,  without  his  possessing  that  perfect  righteousness  which 
this  observance  denotes,  and  which  the  Judge  will  demand,  it  will 
serve  to  no  purpose  but  for  his  condenniation. 

Tltat  of  the  heart  in  the  spirit. — That  is  to  say,  what  penetrates 
to  the  bottom  of  the  soul ;  in  one  word,  that  which  is  real  and  effective. 
The  term  spirit  does  not  here  mean  the  Holy  Spirit,  nor  has  it  a  mys- 
tical or  evangelical  signification  ;  but  it  signifies  what  is  internal,  solid, 
and  real,  in  opposition  to  that  which  was  ceremonial  and  figurative. 
And  not  in  the  letter. — Not  that  which  takes  place  only  in  the  flesh  ac- 
cording to  the  literal  commandment,  and  in  all  the  prescribed  forms. 
In  one  word,  it  is  to  the  spiritual  circumcision  that  the  Apostle  refers, 
which  is  real  in  the  heart  and  spirit.      Whose  praise  is  not  of  men,  but 


101  ROMANS    III. 

of  God. — Here  Paul  alludes  to  the  name  of  Jew,  which  signifies 
praise,  which  may  he  taken  cither  in  an  active  sense,  as  signifying 
praisini^,  or  in  a  passive  sense,  as  praisi-d.  Moses  has  taken  it  in  the 
second  meaning,  when,  relating  the  hh^ssnig  of  Jacoh,  he  says,  "  Judah, 
thou  art  he  whom  thy  hrclhrcn  shall  j)raisc."  Tiie  Apostle  here  takes 
it  in  the  same  way,  hut  he  iloes  not  mean  that  this  j)raise  is  of  men,  Imt 
of  (lod.  The  meaning  is,  liiat  in  order  to  he  a  true  Jew,  it  is  not  suf- 
ficient to  possess  external  advantages,  which  attract  human  praise  ;  hut 
it  is  necessary  to  he  in  a  condition  to  ohtain  the  praise  of  (iod. 

The  ohject  of  the  whole  of  this  chapter  is  to  show  that  the  Jews  are 
sinners — violators  of  the  law,  as  well  as  the  Gentile,  and  consequently, 
that  they  cannot  he  justified  hefore  (iod  hy  their  works  ;  l)ul  that,  on 
the  contrary,  however  superior  their  advantages  are  to  those  of  the 
Gentiles,  they  can  only  expect  from  his  strict  justice,  condenmation. 
The  Jews  esteemed  it  the  highest  honor  to  hclong  to  their  nation,  and 
ihey  gloried  over  all  other  nations.  An  uncircumciscd  person  was  hy 
them  regarded  with  ahhorrence.  They  did  not  look  to  character,  hut 
to  circumcision  or  uncircumcision.  Nothing,  then,  could  he  more 
cogent  or  more  calculated  to  arrest  the  attention  of  the  Jews  than  this 
argument  respecting  the  name  in  which  they  gloried,  and  circumcision, 
their  distinguishing  national  rite,  with  which  Paul  here  follows  up  what 
he  had  said  concerning  the  demands  of  the  law,  and  of  their  outward 
transgressions  of  its  precepts.  He  had  dwelt  in  the  preceding  part  of 
this  chapter  on  their  more  glaring  and  atrocious  outward  violations  of 
the  law,  as  theft,  adultery,  and  sacrilege,  hy  which  they  openly  disho- 
nored God.  Now,  lie  enters  into  the  recesses  of  the  heart,  of  which, 
even  if  their  outward  conduct  had  heen  blameless,  and  the  subject  of 
ihe  praise  of  men,  its  want  of  inward  conformity  to  that  law,  which  was 
manifest  in  the  sight  of  God,  could  not  obtain  his  praise. 


CHAPTER  HI.     PART  I. 

ROMANS  in.,  1-20. 


This  chapter  consists  of  three  parts.  The  first  part  extends  to  the  8th 
verse  inclusively,  and  is  (Unsigned  to  answer  and  remove  some  objec- 
tions to  the  doctrine  previously  advanced  hy  the  Apostle.  In  the  se- 
cond part,  from  the  9th  to  the  20th  verse,  it  is  proved  bv  the  testimo- 
nies of  various  Scriptures  that  the  Jews,  as  well  as  the  Gentiles,  are 
involved  in  sin  and  guilt,  and,  consequently,  that  none  can  be  justified 
by  the  law.  The  third  part  commences  at  verse  21,  where  the  Apostle 
reverts  to  the  declaration,  cliaj).  i.,  17,  with  which  his  discussion  com- 
menced, and  exhibits  the  true  and  only  way  of  justification  for  all  men, 
by  the  righteousness  of  God  imputed  through  faith  in  Jesus  Christ. 


ROMANS    I.,    2.  105 

V    I. — What  advantage  then  hath  the  Jew  ?  or  wliat  profit  is  there  of  circumcision  ? 

If  the  preceding  doctrine  be  true,  it  may  be  asked,  what  advantage 
hath  the  Jew  over  tlie  Gentile,  and  what  profit  is  there  in  circumcision 
if  it  does  not  save  from  sin  ?  If  on  the  contrary,  the  Jews,  on  account 
of  their  superior  privileges,  will  be  held  more  culpable  before  the  tribu- 
nal of  Divine  justice,  as  the  Apostle  had  just  shown,  it  appears  obviously- 
improper  to  allege  that  God  has  favored  them  more  than  the  Gentiles. 
This  objection  it  was  necessary  to  obviate,  not  only  because  it  is  spe- 
cious, but  because  it  is  important,  and  might,  in  regard  to  the  Jews, 
arrest  the  course  of  the  gospel.  It  is  specious,  for  if,  in  truth,  the 
advantages  of  the  Jews,  so  far  from  justifying  them,  contribute  nothing 
to  cause  the  balance  of  Divine  judgment  to  preponderate  in  their  favor 
— if  their  advantages  rather  enhance  their  condemnation,  does  it  not 
appear  that  they  are  not  only  useless,  but  positively  pernicious  ?  In 
these  advantages,  then,  it  is  impossible  to  repose  confidence.  But  the 
objection  is  also  important,  for  it  would  be  difficult  to  imagine  that  all 
God  had  done  for  the  Jews,  his  care  of  them  so  peculiar,  and  his  love 
of  them  so  great — in  short,  all  the  privileges  which  Moses  exalts  so 
highly,  were  lavished  on  them  in  vain,  or  turned  to  their  disadvantage. 
The  previous  statement  of  the  Apostle  might  then  be  injurious  to  the 
doctrine  of  the  gospel,  by  rendering  him  more  odious  in  the  eyes  of 
his  countrymen,  and  therefore  he  had  good  reasons  for  fully  encounter- 
ing and  answering  this  objection.  In  a  similar  way  it  is  still  asked  by 
carnal  professors  of  Christianity,  of  what  use  is  obedience  to  the  law  of 
God  or  the  observance  of  his  ordinances,  if  they  do  not  save  the  soul,  or 
contribute  somewhat  to  this  end  ? 

V.  2. — Much  every  way;  chiefly,  because  that  unto  them  were  committed  the  oracles 
of  God. 

Paul  here  repels  the  foregoing  objection  as  false  and  unfo\nided. 
Although  the  privileges  of  the  Jews  cannot  come  into  consideration  for 
their  justification  before  the  judgment-seat  of  God,  it  does  not  follow 
that  they  were  as  nothing,  or  of  no  advantage.  On  the  contrary,  they 
were  marks  of  the  peculiar  care  of  God  for  that  people,  while  he  had, 
as  it  were,  abandoned  all  the  other  nations.  They  were  as  aids,  too, 
which  God  had  given  to  deliver  them  from  the  impiety  and  depravity 
of  the  Gentiles  ;  and  by  the  accompanying  influences  of  his  Spirit  they 
were  made  effectual  to  the  salvation  of  many  of  them.  Finally,  the 
revelation  made  to  the  Jews  contained  not  only  figures  and  shadows  of 
the  gospel,  but  also  preparations  for  the  new  covenant.  God  had  be- 
stowed nothing  similar  on  the  Gentiles  ;  the  advantage,  then,  of  the 
Jews  was  great.  MucJt  evcrij  way. — This  does  not  mean  in  every 
sense,  for  the  Apostle  does  not  retract  what  he  had  said  in  the  preced- 
ing chapter,  namely,  that  their  advantages  were  of  no  avail  for  justifi- 
cation to  the  Jews  continuing  to  be  sinners  ;  for,  on  the  contrary,  in 
that  case  they  only  enhanced  their  condemnation.  B\it  this  expression 
signifies,  that  their  advantages  were  very  great  and  very  considerable. 

Chiefly,  because  that  unto  them  were  committed  the  oracles  of  God. — 


106  .  ROMANS    III.,    2. 

The  original  denotes  primarily,  which  is  not  a  priority  of  order,  but  a 
priority  in  dignity  and  advantage  ;  that  is  to  say,  that  of  all  the  advan- 
tages (ukI  had  vouchsafed  to  them,  the  most  estimable  and  most  excel- 
lent was  that  of  having  entrusted  to  them  his  oracles.  The  word  here 
used  for  oracles  signifies  the  responses  or  answers  given  by  an  oracle, 
and  when  the  Scriptures  are  so  designated,  it  implies  that  they  are  alto- 
gether, in  tvord,  as  well  as  in  sense,  the  comnumications  of  (iod.  By 
these  oracles  we  must  understand  in  general  all  the  Scrij)tures  of  the 
Old  Testament,  especially  as  they  regarded  the  Messiah,  and,  in  particu- 
lar, the  prophecies  which  predicted  his  advent.  They  were  oracles, 
inasmuch  as  they  were  the  words  from  the  mouth  of  God  himself,  in 
opposition  to  the  revelation  of  nature,  which  was  common  to  Jews  and 
Gentiles  ;  and  they  were  promises,  in  respect  to  their  matter,  because 
they  contained  the  great  promise  of  sending  Jesus  Ciirisl  into  the 
world,  (iod  had  entrusted  these  oracles  to  the  Jews,  who  had  been 
constituted  tlieir  guardians  and  depositaries  till  the  time  of  their  fulfil- 
ment, when  they  were  to  be  communicated  to  all,  Isaiah  ii.,  3,  and 
through  them  possessed  the  high  character  of  the  witnesses  of  God, 
Isaiah  xliii.,  10  ;  xliv.,  8,  even  till  the  time  of  their  execution,  when 
they  were  commanded  to  be  communicated  to  the  w^hole  world,  accord- 
ing to  what  Isaiaii  ii.,  3,  had  said, — "  For  out  of  Zion  shall  go  forth 
the  law,  and  the  word  of  the  Lord  from  Jerusalem."  These  oracles 
had  not,  however,  been  entrusted  to  the  Jews  simply  as  good  things 
for  the  benefit  of  others,  but  also  for  their  own  advantage,  that  they 
might  themselves  make  use  of  them  ;  for  in  these  oracles  the  Messiah 
— who  was  to  be  born  among  them,  and  among  them  to  accomplish  the 
work  of  redemption — was  declared  to  be  the  proper  object  of  their  con- 
fidence, and  through  them  they  had  the  means  of  becoming  acquainted 
with  the  way  of  salvation. 

But  why  w^ere  these  oracles  given  so  long  before  the  coming  of  the 
Messiah  ?  It  was  for  three  principal  reasons,— ;^rs<,  To  serve  as  a  tes- 
timony that,  notwithstanding  man's  apostasy,  God  had  not  abandoned 
the  earth,  but  had  always  reserved  for  himself  a  people,  and  it  was  by 
these  great  and  divine  promises  that  he  had  preserved  his  elect  in  all 
ages  ;  secondly,  These  oracles  were  to  characterize  and  designate  the 
Messiah  when  he  should  come,  in  order  that  he  might  be  known  and 
distinguished  ;  for  they  pointed  him  out  in  such  a  manner  that  he  could 
be  certainly  recognized  when  he  appeared.  On  this  account  Piiilip 
said  to  Nathaniel,  John  i.,  45,  "  We  have  found  him  of  whom  Moses 
in  the  law,  and  the  Prophets  did  write,  Jesus  of  Nazareth,  the  son  of 
Josepli  ;"  thirdly,  Tiiey  were  to  serve  as  a  proof  of  the  divine  origin 
of  the  (Christian  religion,  for  the  admirable  correspondence  between  the 
Old  Testament  and  tlie  New  is  a  clear  and  a  palpable  demonstration  of 
its  divinity.  It  is,  moreover,  to  be  observed,  that  this  favor  of  having 
been  constituted  the  depositaries  of  the  sacred  oracles  was  peculiar  to 
the  Jews,  and  one  in  which  the  Gentiles  did  not  at  all  participate. 
This  is  what  the  Apostle  here  expressly  teaches,  since  he  considers  it 
as  an  illustrious  distinction  conferred  upon  this  nation,  a  pre-eminence 
over  all  the  kingdoms  of  the  world. 


ROMANS    III.,    3.  107 

But  why  again  does  the  Apostle  account  the  possession  of  these 
oracles  their  greatest  advantage  ?  Might  not  other  privileges  nave  been 
considered  as  equal,  or  even  preferable,  such  as  the  glorious  miracles 
which  God  had  wrought  for  the  deliverance  of  the  Israelites  ;  his 
causing  them  to  pass  through  tlie  Red  Sea,  in  the  face  of  all  the  pride 
and  power  of  their  haughty  oppressor  ;  his  guiding  them  through  the 
sandy  desert  by  a  pillar  of  fire  by  night,  and  of  cloud  by  day  ;  his 
causing  tliem  to  hear  his  voice  out  of  the  fire,  when  he  descended  in 
awful  majesty  upon  Sinai  ;  or,  finally,  his  giving  them  his  law,  written 
with  his  own  finger,  on  tables  of  stone  ?  It  is  replied,  tiie  promises 
respecting  the  Messiah,  and  his  coming  to  redeem  men,  were  much 
greater  than  all  the  others.  Apart  from  these,  all  the  other  advantages 
would  not  only  have  been  useless,  but  fatal  to  the  Jews,  for,  being  sin- 
ners, they  could  only  have  served  to  overwhelm  them  with  despair,  in 
discovering,  on  the  one  hand,  their  corruption,  unmitigated  by  the  kind- 
ness of  Jehovah ;  and,  on  the  other,  the  avenging  justice  of  God.  In 
these  circumstances  ihey  would  have  been  left  under  the  awful  impos- 
sibility of  finding  any  expiation  for  their  sins.  If,  then,  God  had  not 
added  the  promises  concerning  the  Messiah,  all  the  rest  would  have 
been  death  to  them,  and  therefore  the  oracles  which  contained  these 
promises  were  the  first  and  chief  of  their  privileges. 

v.  3. — For  what  if  some  did  not  believe  ?  shall  their  unbelief  make  the  faith  of  God 
\Yithout  effect  ? 

This  is  not  the  objection  of  a  Jew,  but  as  it  might  readily  occur  is 
supposed  by  the  Apostle.  It  is  nol '^  But  lohat,^'  as  Dr.  Macknight 
translates  the  first  words,  it  is  "  For  whaty  The  Apostle  answers 
the  objection  in  stating  it.  "  For  what  if  some  have  not  believed  ;" 
that  is,  "  the  unbelief  of  some  is  no  objection  to  the  doctrine."  "  Will 
their  unbelief  destroy  the  faithfulness  of  God  ?"  This  repels,  and  does 
not,  as  Dr.  Macknight  understands  it,  assert  the  supposition.  The 
meaning  is,  that  the  unbelief  of  the  Jews  did  not  make  void  God's 
faithfulness  with  respect  to  the  covenant  with  Abraham.  Though  the 
mass  of  his  descendants  were  unbelievers  at  this  time,  yet  many  of 
them,  both  then,  as  the  Apostle  asserts,  chap,  xi.,  2,  and  at  all  other 
times,  were  saved  in  virtue  of  that  covenant.  Paul  then  here  antici- 
pates and  meets  an  objection  which  might  be  urged  against  his  asser- 
tion of  the  pre-eminence  of  the  Jews  over  the  Gentiles,  testified  by  the 
fact,  that  to  them  God  had  confided  his  oracles.  The  objection  is  this 
— that  since  they  had  not  believed  in  the  Messiah  whom  these  oracles 
promised,  this  advantage  must  not  only  be  reckoned  of  little  value,  but, 
on  the  contrar}',  prejudicial. 

In  reply  to  this  objection,  the  Apostle,  in  the  first  place,  intimates, 
that  their  unbelief  had  not  been  universal,  which  is  tacitly  understood 
in  his  only  attributing  unbelief  to  some ;  for  when  it  is  said  that  some 
have  not  believed,  it  is  plainly  intimated  that  some  have  believed. 
It  does  not  indeed  appear  that  it  would  have  been  worthy  of  the  Divine 
wisdom  to  have  given  to  one  nation,  in  preference  to  all  others,  so  ex- 
cellent and  glorious  an  economy  as  that  of  the  Old  Testament,  to  have 


108  ROMANS    III.,    3. 

chosen  ihem  above  all  olners  of  his  free  love  and  good  pleasure,  and  to 
have  revealed  to  ihcm  the  mysteries  respecting  the  Messiah,  while,  at  the 
same  limi%  none  of  thcin  should  hav(!  rt'spomicd  to  all  this  hy  a  true  faith. 
There  is  loo  much  glory  and  too  mucli  majesty  in  the  Persctn  of  Jesus 
Christ,  and  iti  his  work  of  redemption,  to  allow  it  to  be  siipposcd  that 
he  should  be  revealed  only  extcirnally,  by  the  word,  without  profit  to 
some,  Isaiah  Iv.,  10,  11.  In  all  ages,  before  as  well  as  since  the 
comin,"^  of  the  Messiah,  although  in  a  different  measure,  the  gospel  has 
been  the  ministration  of  the  Spirit,  It  was  fitting,  then,  that  the  an- 
cient promises,  which  were  in  substance  the  gospel,  should  be  accom- 
panied wilh  a  measure  of  that  Divine  Spirit  who  imprints  them  in  the 
hearts  of  men,  and  that  as  the  Spirit  was  to  be  poured  out  on  all  flesh, 
the  nation  of  the  Jews  should  not  be  absolutely  deprived  of  this  bless- 
in<'.  This  was  the  first  answer,  namely,  that  unbelief  had  not  been 
so  general,  but  that  many  had  profiled  by  the  divine  oracles,  and  conse- 
quently, in  respect  to  them  at  least,  the  advantage  to  the  Jews  had  been 
great.  But  the  Apostle  goes  farther ;  for,  in  the  second  place,  he 
admits  that  many  had  ftdlen  in  incredulity,  but  denies  that  their  incre- 
dulity impeached  the  faithfulness  of  God.  Here  it  may  be  asked 
whether  the  Apostle  refers  to  the  Jews  under  the  legal  economy  who 
did  not  believe  the  vScriplures,  or  to  those  only  who,  at  the  appearing  of 
the  Messiah,  rejected  the  gospel.  The  reference,  it  may  be  answered, 
is  both  to  the  one  and  the  other. 

But  it  may  be  said,  how  could  unbelief  respecting  these  oracles  be 
ascribed  to  the  Jews,  when  they  had  only  rejected  the  person  of  Jesus 
Christ  ?  For  they  did  not  doubt  the  truth  of  the  oracles  ;  on  the  con- 
trary, they  expected  with  confidence  their  accomplishment ;  they  only 
denied  that  Jesus  was  the  predicted  Messiah.  It  is  replied,  that  to 
reject  as  they  did  the  person  of  Jesus  Christ,  was  the  same  as  if  they  had 
formally  rejected  the  oracles  themselves,  since  all  that  was  contained 
in  theiri  could  only  unite  and  be  accomplished  in  his  person.  The 
Jews,  therefore,  in  reality,  rejected  the  oracles,  and  so  much  the  more 
was  their  guilt  aggravated,  inasmuch  as  it  was  their  prejudices,  and 
their  carnal  and  unauthorized  anticipations  of  a  temporal  Messiah, 
which  caused  their  rejection  of  Jesus  Christ.  Thus  it  was  a  real  dis- 
belief of  the  oracles  themselves,  for  all  who  reject  the  true  meaning 
of  the  Scriptures,  and  attach  to  them  another  sense,  do  in  reality  dis- 
believe tliem,  and  set  up  in  their  stead  a  phantom  of  their  own  imagi- 
nation, even  while  they  profess  to  believe  the  truth  of  what  tiie  Scrip- 
tures contain.  The  Apostle,  then,  had  good  reason  to  attribute  uiil)elief 
to  the  Jews  respecting  the  oracles,  but  he  denies  that  their  unbelief 
can  make  void  the  faitli,  or  rather  destroy  the  faithfulness,  of  Cod. 

By  \\\c  faithfulness  of  God  some  understand  the  constancy  and  faith- 
fulness of  his  love  to  the  Jews,  and  they  suppose  that  the  meaning  is, 
that  while  the  Jews  have  at  present  fallen  into  unbelief,  God  wdl  not 
however  fail  to  recall  them,  as  is  fully  taught  in  the  lllli  chapter.  But 
the  question  here  is  not  respecting  the  recall  of  the  Jews,  or  the  con- 
stancy of  God's  love  to  them  ;  but  respecting  their  condemnation  before 
his  tribunal  of  strict  justice,  whicii  they  attempted  to  elude  by  produc- 


ROMANS    III.,    4.  109 

mg  these  advantages,  and  in  maintaining  tliat  if  these  advantages  only- 
led  to  their  condemnation,  as  the  Apostle  had  said,  it  was  not  in  sincerity 
that  God  had  conferred  them.  This  objection  alone  the  Apostle  here 
refutes.  The  term,  tiien,  Jaith  of  God,  signified  his  sincerity  or  faith- 
fulness, according  to  which  he  had  given  to  the  Jews  these  oracles,  and 
the  Apostle's  meaning  is,  that  the  incredulity  of  the  Jews  did  not  im- 
peach that  sincerity  and  faithfulness,  whence  it  followed  that  it  drew 
down  on  then  a  more  just  condemnation,  as  he  had  shown  in  the  pre- 
ceding chapter. 

V.  4. — God  forbid  :  yea,  let  God  be  true,  but  every  man  a  liar ;  as  it  is  written,  That 
thou  mightest  be  justified  in  thy  sayings,  and  mightest  overcome  when  thou  artjudged. 

God  forbid. — Literally,  let  it  not  be,  or  far  be  it,  a  denial  frequently 
made  by  the  Apostle  in  the  same  way  in  this  Epistle.  It  intimates  two 
things,  namely,  the  rejecting  of  that  vv^hich  the  objection  would  infer, 
not  only  what  is  false,  but  even  impious  ;  for  it  is  an  affront  to  God  to 
make  his  faithfulness  dependent  on  the  depravity  of  man,  and  his  favor 
on  our  corruption.  Though  the  privileges  of  the  Jew,  and  the  good 
which  God  had  done  for  him,  terminated  only  in  his  condemnation,  by 
reason  of  his  unbelief,  it  would  be  derogatory  to  the  Almighty  to  ques- 
tion his  faithfulness,  because  of  the  fault  of  the  unprincipled  objects  of 
these  privileges.  The  Apostle  also  wished  to  clear  his  doctrine  from 
this  calumny,  that  God  was  unfaithful  in  his  promises,  and  insincere  in 
his  proceedings.  Let  God  he  true,  hut  every  man  a  liar. — The  calling 
of  men,  inasmuch  as  it  is  of  God,  is  faithful  -and  sincere  ;  but  the  fact 
that  it  produces  a  result  contrary  to  its  nature  and  tendency,  is  to  be 
attributed  to  man,  who  is  always  deceitful  and  vain.  If  the  Jews  had 
not  been  corrupted  by  their  perversity,  their  calling  would  have  issued 
in  salvation  ;  if  it  has  turned  to  their  condemnation,  this  is  to  be  attri- 
buted to  their  own  unbelief.  We  must  therefore  always  distinguish 
between  what  comes  from  God,  and  w^hat  proceeds  from  man  ;  that 
which  is  from  God  is  good,  and  right,  and  true;  that  which  is  from 
man  is  evil,  and  false,  and  deceitful.  Mr.  Tholuck  grievously  errs  in 
his  Neological  supposition  that  this  inspired  Apostle  "  utters,  in  the 
warmth  of  his  discourse,  the  wish  that  all  mankind  might  prove  cove- 
nant breakers,  as  this  would  only  tend  to  glorify  God  the  more,  by 
being  the  occasion  of  manifesting  how  great  is  his  fidelity."  Tliis 
would  be  a  bad  v^^ish ;  it  would  be  desiring  evil  that  good  might  come. 
It  is  not  a  wish.  Paul  states  a  truth.  God  in  every  instance  is  to  be 
believed,  although  this  should  imply  that  every  man  on  earth  is  to  be 
condemned  as  a  liar. 

As  it  is  loritten,  that  thou  mightest  be  justified  in  thy  sayings,  and 
mightest  overcome  when  thou  art  judged. — This  passage  may  be  taken 
either  in  a  passive  signification,  when  thou  shalt  be  judged,  or  in  an 
active  signification,  xohen  thou  shalt  judge.  In  this  latter  sense,  accord- 
ing to  the  translation  in  Psalm  li.,  6,  the  meaning  will  be  clear,  if  we 
have  recourse  to  the  history  referred  to  in  the  second  book  of  Samuel, 
chap,  xii.,  7,  11,  where  it  was  said  that  Nathan  was  sent  from  God  to 
David.     In  that  address,  God  assumed  two  characters,  the  one,  of  the 


110  ROMANS    III.,    4. 

party  complaining  and  accusiMg  David  as  an  iiiifTratcfiil  man,  who  had 
abused  the  favors  he  had  received,  and  wlio  had  olFended  liis  benefactor; 
the  other,  of  the  judge  who  pronounces  in  his  own  cause,  according  lo  his 
own  accusation.  It  is  lo  tliis  David  answers,  in  the  fourth  verse  of  the 
Psahu  :  '^Ai^ainst  thee,  thee  only  have  I  sinyied,  and  done  this  evil  in  thy 
sight,  that  thou.  7/iightcst  be  justified  when  thou  spenkesl .'"  As  if  he 
had  said,  thou  hast  good  cause  to  decide  against  trie ;  1  have  offended  thee ; 
lam  ungrateful ;  thou  hast  reason  to  complain  and  to  accuse  mc;  thou  hast 
truth  and  justice  in  tlie  worils  which  thy  Prophet  has  spoken  from  tiiee. 
He  adds,  tJiat  thou  mightcst  he  clrar  ridicn  thou  judgest ;  that  is  to  say, 
as  my  accuser  thou  wilt  obtain  the  victory  over  me,  before  thy  triljunal, 
when  thou  pronouncest  thy  sentence.  In  one  word,  it  signifies,  that 
whether  in  regard  to  the  ground  of  that  sentence  or  its  form,  David  had 
nothing  to  allege  against  the  judgment  which  God  had  pronounced  in  his 
own  cause,  and  that  he  fully  acknowledged  the  truth  and  justice  of  God. 
Hence,  it  clearly  follows,  that  when  (Jod  pleads  against  us,  and  sets  be- 
fore us  his  goodness  to  »is,  and  on  the  other  hand,  the  evil  return  we  have 
made,  it  is  always  found  that  God  is  sincere  and  true  towards  us,  but  that 
we  have  been  deceivers  and  unbelieving  in  regard  to  him,  and  therefore 
that  our  condemnation  is  just.  This  is  precisely  what  the  Apostle  pro- 
posed to  conclude  against  the  Jews,  (iod  had  extended  to  them  his 
favors,  and  they  had  requited  them  only  by  their  sins,  and  by  a  base 
incredulity.  When,  therefore,  he  shall  bring  them  to  answer  before 
his  judgment-scat,  God  will  decide  that  he  had  been  sincere  in  respect 
lo  them,  and  that  they,  on  the  contrary,  had  been  wicked,  whence  will 
follow  their  awful  but  just  condemnation.  Paul  could  not  have  adduced 
anything  more  to  the  purpose  than  the  example  and  words  of  David,  on 
a  subject  altogether  similar,  nor  more  solidly  have  replied  to  the  objec- 
tion supposed. 

The  answer  of  the  Apostle  will  lead  to  the  same  conclusion,  if  the 
passive  sense  be  taken.  Thou  shall  be  judged.  Though  so  eminent  a 
servant  of  (Tod,  David  had  been  permitted  to  fall  into  his  foul  trans- 
gressions, that  (jod  might  be  justified  in  the  declarations  of  his  word, 
which  assert  that  all  men  are  evil,  guilty,  and  polluted  by  nature,  and 
that  in  themselves  there  is  no  diflerence.  Had  all  the  eminent  saints, 
whose  lives  are  recorded  in  Scripture,  been  preserved  blameless,  the 
world  would  have  supposed  that  such  men  were  an  exception  to  tlic 
character  given  of  man  in  the  word  of  God.  They  would  have  con- 
cluded that  human  nature  is  better  than  it  is.  But  when  Abraham  and 
Jacob,  David  and  Solomon,  and  Peter  and  many  others,  were  permitted 
lo  manifest  what  is  in  human  nature,  God's  word  is  justified  in  its 
description  of  luan.  (Jod  "overcomes  when  he  is  judged;"  that  is, 
such  examples  as  that  of  the  fall  of  David,  prove  that  man  is  what  (^od 
declares  him  to  be.  Wicked  men  arc  not  afraid  to  bring  God  to  their  bar, 
and  impeach  his  veracity,  by  denying  that  man  is  as  bad  as  he  declares. 
But  by  such  examples  God  is  justified.  The  passive  sense,  then,  of  the 
word  "judge,"  is  a  good  and  appropriate  meaning;  and  the  phrase 
acquitting,  or  clearing,  or  overcoming,  may  be  applicable,  not  to  the 
person  who  judges  God,  but  to  God  who  is  judged.     Tliis  meaning  is 


ROMANS    III,,    7.  Ill 

also  entirely  to  the  Apostle's  purpose.  Let  all  men  be  accounted  liars, 
rather  than  impugn  the  veracity  of  God,  because,  in  reality,  all  men  arc 
in  themselves  such.  Whenever,  then,  the  Divine  testimony  is  contra- 
dicted by  human  testimony,  let  man  be  accounted  a  liar. 

V.  5. — Rut  if  our  unrighteousness  commend  the  righteousness  of  God,  what  shall  we 
say  ?     Is  God  unrighteous  who  taketh  vengeance  ?     (I  speak  as  a  man.) 

Out  of  the  ansvi'er  to  the  question  in  the  first  verse  of  this  chapter, 
another  objection  might  arise,  whicii  is  here  supposed.  It  is  such  as  a 
Jew^  would  make,  but  is  proposed  by  the  Apostle  classing  himself  with 
the  Jews,  as  is  intimated,  when  he  says  I  speak  as  a  man,  just  as  any 
writer  is  in  the  habit  of  staling  objections  in  order  to  obviate  them. 
The  objection  is  this  ;  if  then  it  be  so  that  the  righteousness  of 
God, — that  righteousness  which  is  revealed  in  the  gospel,  chap,  i.,  17, 
by  the  imputation  of  which  men  are  justified, — if  that  righteousness 
which  God  has  provided  is  more  illustriously  manifested  by  our  sm, 
showing  how  suitable  and  efiicacious  it  is  to  us  as  sinners,  shall  it  not 
be  said  that  God  is  unjust  in  punishing  the  sin  that  has  this  eifect? 
What  shall  we  say  ?  or  what  answer  can  be  made  to  such  an  objection  ' 
Is  God,  or  rather,  is  not  God  unjust,  who  in  this  case  taketh  vengeance  ? 
This  is  a  sort  of  insult  against  the  doctrine  of  the  gospel,  as  if  the 
objection  was  so  strong  and  well  founded  that  no  reply  could  be  made 
to  it.  I  speak  as  a  man. — That  is  to  say,  in  the  way  that  the  impiety 
of  men,  and  their  want  of  reverence  for  God,  lead  them  to  speak. 
The  above  was,  in  effect,  a  manner  of  reasoning  common  among  the 
Jews  and  other  enemies  of  the  gospel.  It  is,  indeed,  such  language  as 
is  often  heard,  that  if  such  doctrines  as  those  of  election  and  special 
grace  be  true,  men  are  not  to  be  blamed  who  reject  the  gospel. 

V.  6. — God  forbid  ;  for  then  how  shall  God  judge  the  world  ? 

Far  be  it. — Paul  thus  at  once  rejects  such  a  consequence,  and  so 
perverse  a  manner  of  reasoning,  as  altogether  inadmissible,  and  proceeds 
to  answer  it  by  showing  to  what  it  would  lead,  if  admitted.  For  then 
how  shall  God  judge  the  world  ? — If  the  objection  were  well  founded, 
it  would  entirely  divest  God  of  the  character  of  judge  of  the  world. 
The  reason  of  this  is  manifest,  for  there  is  no  sin  that  any  man  can 
commit  which  does  not  exalt  some  perfection  of  God,  in  the  way  of 
contrast.  If,  then^^t  be  concluded,  that  because  unrighteousness  in 
man  illustrates  the  righteousness  of  God,  God  is  unrighteous  when  he 
taketh  vengeance,  it  must  be  further  said,  that  there  is  no  sin  that  God 
can  justly  punish  ;  whence  it  follows  that  God  can  no  longer  be  the 
judge  of  the  world.  But  this  would  subvert  all  order  and  all  religion. 
The  objection,  then,  is  such  that,  were  it  admitted,  all  the  religion  in 
the  world  would  at  once  be  annihilated.  For  those  sins,  for  whicli  men 
will  be  everlastingly  punished,  will  no  doubt  be  made  to  manifest 
God's  glory.     !Such  is  the  force  of  the  Apostle's  reply. 

V.  7. — For  if  the  truth  of  God  hath  more  abounded  through   my  lie  unto  his  glory; 
why  yet  am  1  also  judged  as  a  sinner  ? 


112  ROMANS    III.,   8. 

This  verse  is  generally  supposed  to  contain  the  objection  here  reite- 
rated, which  was  before  stated  in  the  5th  verse.  It  would  appear  strange, 
liowever,  that  the  Apostle  should  in  this  manner  repeat  an  ubjnclion,  in 
a  way,  too,  in  which  it  is  not  strengthened,  which  he  had  cfrcclually 
removed,  and  that  after  proposing  it  a  second  time  he  should  add 
nothing  to  his  preceding  reply,  farther  than  denouncing  it.  It  is  not 
then  a  repetition  of  the  same  objection,  but  a  second  way  in  which  Paul 
replies  to  what  had  been  advanced  in  the  5th  verse.  In  the  preceding 
verse  he  had,  in  his  usual  brief,  but  energetic  manner,  first  repudiated 
the  consequence  alleged  in  the  6th  verse,  and  had  next  replied  to  it  by 
a  particular  reference,  which  proved  that  it  was  inadmissible.  Here  l)y 
the  word  For,  he  introduces  another  consideration,  and  proceeds  to  set 
aside  the  objection,  by  exposing  the  inconsistency  of  those  by  whom  it 
was  preferred.  The  expressioii  (t^yu)  I  also,  shows  that  Paul  speaks 
here  in  his  own  person,  and  not  in  that  of  an  opponent,  for  otherwise  he 
would  not  have  said,  /  also,  which  marks  an  application  to  a  particular 
individual.  His  reply  then  here  to  the  objection  is  this  :  If,  according 
to  those  by  whom  it  is  supposed  and  brought  forward,  it  would  be 
unrighteous  in  God  to  punish  any  action  which  redounds  to  his  own 
glory,  Paul  would,  in  like  manner,  say,  that  if  his  lie — his  false  doc- 
trine, as  his  adversaries  stigmatized  it,  commended  the  truth  of  God, 
they,  according  to  their  own  principle,  were  unjust,  because  on  this 
account  they  persecuted  him  as  a  sinner.  In  this  manner  he  makes 
their  objection  recoil  upon  those  by  whom  it  was  advanced,  and  refutes 
them  by  referring  to  their  own  conduct  towards  him,  so  that  they  could 
have  nothing  to  reply.  For  it  could  not  be  denied  that  the  doctrnie 
which  Paul  taught  respecting  the  justification  of  sinners  solely  by  the 
unrighteousness  of  God,  whether  true  or  false,  ascribed  all  the  glory 
of  their  salvation  to  God. 

V.  S. — And  not  rather  (as  we  be  slanderously  reported,  and  as  some  aflSrm  that  we 
say),  Let  us  do  evil  that  good  may  come  ;  whose  damnation  is  just 

This  is  the  third  thing  which  the  Apostle  advances  against  the  objection 
of  his  adversaries,  and  is  in  substance,  that  they  established  as  a  good 
and  just  principle,  what  they  ascribed  to  him  as  a  crime,  namely,  that 
men  might  do  evil  that  good  may  come.  They  caluinniously  imputed 
to  Paul  and  his  fellow-laborers  this  impious  maxim,  in  order  to  render 
them  odious,  while  it  was  they  themselves  who  maintained  it.  For  if, 
according  to  them,  God  was  unrighteous  in  punishing  the  unrighteous- 
ness of  men  when  their  unrighteousness  redounded  to  his  glory,  it  fol- 
lowed that  the  Apostles  might  without  blame  do  evil,  provicfed  that  out 
of  it  good  should  arise.  Tiieir  own  objection  then  proved  them  guilty 
of  maintaining  that  same  hateful  doctrine  which  they  so  falsely  laid  to 
his  charge. 

As  we  be  slanderously  reported. — Here  Paul  satisfies  himself  with 
stigmatizing  as  a  slanderous  imputation  this  vile  calumny,  from  which 
the  doctrine  he  taught  was  altogether  clear.  Whose  damnation  is  just. — 
This  indignant  manner  of  cutting  short  the  matter,  by  simply  affirming 
the  righteous  condemnation  of  his  adversaries,  was  the  more  proper, 


ROMANS    III.,    9,  113 

not  only  as  lliey  were  calumniators,  but  also  because  the  principle  of 
doinf  evil  that  good  might  come,  was  avowed  by  them  in  extenuation 
of  sin  and  unbelief.  It  was  fitting,  tiien,  that  an  expression  of  abhor- 
rence, containing  a  solemn  denunciation  of  the  vengeance  of  God,  on 
account  of  such  a  complication  of  perversity  and  falsehood,  should  for 
ever  close  the  subject.  On  these  verses  we  may  observe  that  men 
often  adduce  specious  reasonings  to  contradict  the  decisions  of  the 
Divine  word  ;  but  Christians  ought  upon  every  subject  implicitly  to 
credit  the  testimony  of  God,  though  many  subtle  and  plausible 
objections  should  present  themselves,  which  they  are  unable  to 
answer. 

V.  9. — What  then,  are  we  better  than  they?     No,  in  no  wise:  for  we  have  before 
proved  both  Jews  and  Gentiles,  that  they  are  all  under  sin. 

Here  commences  the  second  part  of  the  chapter,  in  which,  having 
proposed  and  replied  to  the  above  objections  to  his  doctrine,  Paul  now 
resumes  the  thread  of  his  discourse.  In  the  two  preceding  chapters,  he 
had  asserted  the  guilt  of  the  Gentiles  and  of  the  Jews  separately;  in 
what  follows  he  takes  them  together,  and  proves  by  express  testimonies 
from  Scripture  that  all  men  are  sinners,  and  that  there  is  none  right- 
eous, no  not  one.  In  this  manner  he  follows  up  and  completes  his  ar- 
gument to  support  the  conclusion  at  which  he  is  about  to  arrive  in  the 
20th  verse,  which  all  along  he  had  in  view,  namely,  that  by  works  of 
law  no  man  can  be  justified,  and  with  the  purpose  of  fully  unfolding  in 
verses  21,  22,  23,  and  24,  the  means  that  God  has  provided  for  our  justi- 
fication, which  he  had  briefly  announced,  ch.  i.,  17.  In  the  verse  before 
us  he  shows  that,  although  he  has  admitted  that  the  advantages  of  the 
Jews  over  the  Gentiles  are  great,  it  must  not  thence  be  concluded  that 
the  Jews  are  belter  than  they.  When  he  says,  "  are  toe  better,"  he 
classes  himself  with  the  Jews,  to  whom  he  was  evidently  referring  ; 
but  when,  in  the  last  clause  of  the  verse,  he  employs  the  same  term 
"t^e,"  he  evidently  speaks  in  his  own  person,  although,  as  in  some  other 
places,  in  the  plural  number. 

Wliat  then  ?  Are  loe  better  than  they  ? — The  common  translation 
here  is  juster  than  Mr.  Stuart's;  which  is,  "have  we  any  preference  ?" 
The  Jews  had  a  preference.  The  Apostle  allows  that  they  had  many 
advantages,  and  tliat  they  had  a  preference  over  the  Gentiles  ;  but  he 
denies  that  they  were  better.  Not  at  all. — By  no  means.  This  is  a 
strong  denial  of  what  is  the  subject  of  the  question.  Then  he  gives 
the  reason  of  his  denial ;  namely,  that  he  had  before  proved  both  Jews 
and  Gentiles  that  they  are  all  under  sin.  All  not  only  signifies  that 
there  were  sinners  among  both  Jews  and  Gentiles,  for  the  Jews  did  not 
deny  this ;  on  this  point  there  was  no  difference  between  them  and  the 
Apostle  ;  but  he  includes  them  all  singly,  without  one  exception.  It  is 
in  this  sense  of  universality  that  what  he  has  hitherto  said,  both  of 
Jews  and  Gentiles,  must  be  taken.  Of  all  that  multitude  of  men  there 
was  not  one  found  who  had  not  wandered  from  the  right  way.  One 
alone,  Jesus  Christ,  was  without  sin,  and  it  is  on  this  account  that  the 

8 


114  ROMANS    III.,    10. 

Scriptures  call  him  the  "Just  or  Righteous  One,"  to  distinguish  him  by 
this  singular  cliaracter  from  the  rest  of  men. 

"  Under  sin."  Tliat  is  to  say,  guilty ;  for  it  is  in  relation  to  the  tri- 
bunal of  Divine  justice  that  the  Apostle  here  considers  sin,  in  the  same 
way  as  he  says,  Gal.  iii.,  22,  "  The  Scripture  hath  concluded  (sliut  up) 
all  under  sin,  that  the  j)roniise  by  faith  of  Jesus  Christ  might  l)c  given 
to  them  that  believe."  That  it  is  in  this  sense  we  must  understand  tiie 
expression  undri-  sin,  and  not  as  Roman  Catholic  commentators  exj)lain  * 
it,  as  under  the  dominion  of  sin,  evidently  apj)cars,  1st,  Because  in 
this  discussion,  to  be  under  sin^  is  opposed  to  being  under  grace.  Now, 
to  be  under  grace,  Rom.  vi.,  14,  15,  signifies  to  be  in  a  state  of  justi- 
fication before  (Jod,  our  sins  being  pardoned.  To  be  under  sin,  then, 
signifies  to  be  guilty  in  the  eye  of  justice.  2d,  It  is  in  reference  to  the 
tribunal  of  Divine  justice,  and  in  the  view  of  condemnation,  that  Paul 
has  all  along  been  considering  sin,  both  in  respect  to  Jews  and  dlentiles. 
To  be  under  sin,  then,  can  only  signify  to  be  guilty,  since  he  here 
repeats  in  summary  all  that  he  tiad  before  advanced.  Finally,  he 
explains  his  meaning  clearly  when  he  says,  in  verse  19,  "that  every 
mouth  may  be  stopped,  and  all  the  world  may  become  guilty  before 
God." 

V.  10. — As  it  is  written,  There  is  none  rigliteous,  no  not  one. 

After  having  proceeded  in  his  discussion,  appealing  lo  the  natural 
sentiments  of  conscience  and  luidcniablc  fact,  Paul  now  employs  the  au- 
thority of  Scripture,  and  alleges  several  passages  drawn  from  the  books 
of  the  Old  Testament,  written  atdilTcrent  times,  more  clearly  to  establish 
the  universal  guilt  both  of  Jews  and  Gentiles,  in  order  that  he  might 
prove  them  all  under  condemnation  before  the  tribunal  of  God.  There 
is  none  righteous. — This  passage  may  be  regarded  as  the  leading  pro- 
position, the  truth  of  which  the  Apostle  is  about  to  establish  by  the 
following  quotations.  None  could  be  more  appropriate  or  belter  adapted 
to  his  purpose,  which  was  to  show  tliat  every  man  is  in  himself  entirely 
divested  of  righteousness.  There  is  none  righteous,  no  not  one.  Not 
one  possessed  of  a  righteousness  that  can  meet  the  demands  of  God's 
holy  law.  The  words  in  this  verse,  and  tliose  contained  in  verses  1 1 
and  12,  are  taken  from  Psalms  xiv.  and  liii.,  which  arc  the  same  as  to 
the  sense,  although  they  do  not  follow  the  exact  expressions.  But  does 
it  s.em  proper  that  ]*aul  should  draw  a  consequence  in  relation  to  all, 
from  what  David  has  only  said  of  the  wicked  of  his  tirne  ?  The  answer 
is,  that  the  terms  which  David  employs  are  too  strong  not  to  contemplate 
the  universal  sinfulness  of  the  human  race.  "  The  Lord  looked  down 
from  heaven  upon  the  children  of  men,  to  sec  if  there  were  any  that 
did  understand,  and  seek  God.  They  are  all  gone  aside  ;  they  are  all 
together  become  filthy  ;  there  is  none  that  doeth  good,  no,  not  one." 
This  notifies  universal  depravity,  so  that,  according  to  the  Prophet,  the 
application  is  just.  It  is  not  that  David  denies  that  God  had  sanctified 
some  men  by  his  Spirit  :  for,  on  the  contrary,  in  the  same  Psalm,  he 
speaks  of  the  afllicted,  of  whom   God  is  the  refuge  ;  but  the  intention 


ROMANS    III.,    10.  115 

is  to  say  that,  in  their  natural  condition,  without  tlie  grace  of  regenera- 
tion, winch  God  vouchsafes  only  to  his  people,  who  are  a  small  number, 
the  wliole  human  race  is  in  a  slate  of  universal  guilt  and  condemnation. 
This  is  also  what  is  meant  by  Paul,  and  it  is  the  use,  as  is  clear  from 
the  context,  that  he  designed  to  make  of  this  passage  of  David,  ac- 
cording to  which  none  are  excepted  in  such  a  way  as  that,  if  God  ex- 
amined them  by  their  obedience  to  the  law,  they  could  stand  before 
him  :  and,  besides  this,  whatever  holiness  is  found  in  any  man,  it  is  not 
by  the  efficacy  of  the  law,  but  by  that  of  the  gospel,  and,  if  they  are 
now  sanctified,  they  were  formerly  under  sin  as  well  as  others  ;  so  that 
it  remains  a  truth  that  all  who  are  under  the  law,  to  which  the  Apostle 
is  exclusively  referring,  are  under  sin,  that  is,  guilty  before  God. 
Through  the  whole  of  this  discussion  it  is  to  be  observed  that  the 
Apostle  makes  no  reference  to  the  doctrine  of  sanctification.  It  is  to 
the  law  exclusively  that  he  refers,  and  here,  without  qualification, 
he  asserts  it  as  a  universal  truth,  that  there  is  no7ie  righteous — not 
one  who  possesses  righteousness,  that  is,  in  perfect  conformity  to  the 
law  ;  and  his  sole  object  is  to  prove  the  necessity  of  receiving  the 
righteousness  of  God  in  order  to  be  delivered  from  condemnation. 
The  parsage  then,  here  adduced  by  Paul,  is  strictly  applicable  to  his 
design. 

Dr.  Macknight  supposes  that  this  expression,  "  there  is  none  right- 
eous," applies  to  the  Jewish  common  people,  and  is  an  Eastern  expres- 
sion, which  means  that  comparatively  very  few  are  excepted.  There 
is  not  the  shadow  of  ground  for  such  a  supposition.  It  is  evident  that 
both  the  passages  quoted,  and  the  Apostle's  argument,  require  that 
every  individual  of  the  human  race  be  included.  And  on  what  pretence 
can  it  be  restricted  to  "  the  Jewish  common  people  ?"  Whether  were 
they  or  their  leaders  the  objects  of  the  severest  reprehensions  of  our 
Lord  during  his  ministry  ?  Did  not  Jesus  pronounce  the  heaviest  woes 
on  the  Scribes  and  Pharisees?  Matt,  xxiii.,  15.  Did  he  not  tell  the 
chief  priests  and  elders  that  the  publicans  and  the  harlots  go  into  the 
kingdom  of  heaven  before  them  ?     Matt,  xxi.,  31. 

Mr.  Stuart  also  supposes  that  tlie  charge  is  not  unlimited,  and  justifies 
this,  by  alleging  that  the  believing  Jews  must  be  excepted.  But  it  is 
clear  that  the  believing  Jews  are  not  excepted.  For  though  they  are 
now  delivered,  yet  they  were  by  nature  under  sin  as  well  as  others,  and 
that  all  men  are  so  is  what  Paul  is  teaching,  without  having  the  small- 
est reference  to  the  gospel  or  its  effects.  In  this  manner  Dr.  Macknight 
and  Mr.  Stuart,  entirely  mistaking  the  meaning  of  the  Apostle  and  the 
whole  drift  of  his  argument,  remove  the  foundation  of  the  proofs  he 
adduces,  that  all  men  are  sinners.  Mr.  Stuart  also  appears  to  limit  the 
charges  to  the  Jews,  and  in  support  of  this  refers  to  the  9th  and  19th 
verses.  The  9th  verse  speaks  of  both  Jews  and  Gentiles,  and  the 
purpose  of  the  19th  evidently  is  to  prove  that  the  Jews  are  not  excepted, 
while  the  20lh  clearly  shows  that  the  whole  race  of  mankind  are  in- 
cluded, it  being  the  general  conclusion  which  the  Apostle  draws  from 
all  he  had  said,  from  the  18th  verse  of  the  first  chapter,  respecting  both 
Jews  and  Gentiles,  of  whom  he  affirms,  in  the  9th  verse,  that  they  were 


1  10  ROMANS    III.,     10. 

all  under  sin.  Ami  is  it  nol  strictly  tnir,  in  iIh;  fullest  import  of  the 
term,  that  there  is  none  righteous  in  himself,  no,  not  one  ?  Is  not 
righteousness  the  fulfilling  of  the  law  ?  And  do  not  the  Scriptures  testify, 
and  everywhere  show,  that  "  there  is  no  man  that  sinneth  nol  ?"  1 
Kings  viii.,  46.  "  Who  can  say  I  have  made  my  heart  clean,  T  am 
j)ure  from  my  sin  ?"  Prov.  xx.,  0.  "  For  there  is  not  a  just  ma»  ui)on 
earth,  that  doeth  good  and  sinneth  not."  Eccl.  vii.,  20.  And  the  .A]  ostle 
James,  including  himself  as  well  as  his  brethren  to  whom  he  wrote, 
declares,  *'  In  many  things  we  all  olfend."* 

Like  Mr.  Stuart,  Taylorof  Norwich,  in  his  Commentary,  supposes  that 
in  this  and  the  following  verses  to  the  19th,  the  Apostle  means  no  uni- 
versality at  all,  but  only  the  far  greater  part,  and  that  they  refer  to  bodies 
of  people,  of  Jews  and  (ienliles  in  a  collective  sense,  and  nol  to  particular 
persons.  To  this  President  Edwards,  in  his  treatise  on  Original  Sin,  p. 
215,  replies,  "  If  the  words  which  the  Apostle  uses,  do  nol  most  fully 
and  determinalely  signify  an  universality,  no  words  ever  used  in  the 
Bible  are  sufficient  to  do  it.  I  might  challenge  any  man  to  produce 
any  one  paragraph  in  the  Scripture,  from  the  begiiuiing  to  the  end,  where 
there  is  such  a  repetition  and  accumulation  of  terms,  so  strongly  and 
emphatically,  and  carefully,  to  express  the  most  perfect  and  absolute 
universality,  or  any  place  to  be  compared  to  it.  What  instance  is  there 
in  the  Scripture,  or  indeed  any  other  writing,  when  the  meaning  is  only 
the  nnach  greater  part,  where  this  meaning  is  signified  in  such  a  manner 
by  repeating  such  expressions — They  are  all — thcij  arc  all — they  are 
all — together — every  one — all  the  ivorld  ;  joined  to  multiplied  negative 
terms,  to  show  the  universality  to  be  without  exception  ;  saying.  There 
is  no  flesh — there  is  none — there  is  none — there  is  none — there  is  none, 
four  times  over;  besides  the  addition  of  no,  not  one — no,  not  one — 
once  and  again  !  When  the  Apostle  says,  That  every  mouth  may  he 
stopped,  must  wc  suppose  that  he  speaks  only  of  those  two  great  col- 

*  "  Here  a  question,"  it  is  observed  in  the  Presbyterian  Review,  "arises,  whicli 
materially  afTects  the  interpretation  of  the  next  two  verses, — '  whether  Paul  continues 
to  devote  himself  to  the  inculpation  of  the  Jews  only,  or  of  all  mankind.'  It  is  natural, 
of  course,  to  refer  the  quotations  from  the  Old  Testament  to  the  sentiment  which  is 
nearest  them,  that  all,  whether  Jews  or  Gentiles,  are  under  sin  ;  and  it  is  ri;:ht  to  do  so, 
unless  some  strong  reason  can  be  shown  to  the  contrary.  Mr  Stuart  imagines  he  has 
discovered  such  a  reason,  in  the  alleged  fact  that,  '  in  the  Old  Testament,  in  the  con- 
nection in  which  they  stand,  some  of  the  passages  have  not  an  unlimited  significati(\n.' 
15ut  this  argument,  if  of  any  weight  at  all,  proves  a  great  deal  too  much,  l-'or,  if  their 
original  meaning  was  so  specific  as  not  to  comprehend  all  the  world,  it  was  likewise  so 
specific  as  not  to  comprehend  all  the  Jews.  On  Mr.  Stuart's  supposition  most  of  them 
refer  primarily  to  the  '  impious  part  of  the  Jewish  nation.'  \Vould  then  those  who 
made  their  t)oast  of  God,  submit  to  be  marked  as  of  this  fraternity  ?  No,  not  one  of 
them  would  identify  himself  with  the  impious  ;  and  the  arrows  which  the  Apostle  de- 
signed to  pierce  their  hearts,  would  prove  either  pointless  or  misdirected.  If,  therefore, 
we  must  restrict  the  signitlcation  of  these  verses,  according  to  o\ir  previous  views  of 
their  force  in  the  passages  whence  they  liave  been  transplanted,  let  us  do  so  consist- 
ently, and  affirm  at  once,  that  the  Apostle,  wishing  to  bring  home  guilt  to  the  Jewisli 
people  (for  we  go  on  Mr  Stuart's  own  supposition),  adduced  authorities  which  l)ear 
only  upon  part  of  them,  and  were  of  no  efficacy  for  the  conviction  of  the  whole.  But, 
if  this  is  too  appalling  for  our  acceptance,  let  us  renounce  the  argument  whicli  involves 
it ;  let  us  learn  from  Paul  himself  the  object  of  his  own  citations,  connect  them  (as  is 
most  natural)  with  the  nearest  context,  and  understand  them  as  expressive  of  the  most 
perfect  and  absolute  univeraadity." 


ROMANS    III.,    11.  117 

lective  bodies,  figuratively  ascribing  to  each  of  them  a  mouth,  and 
means  that  those  two  mouths  are  stopped?"  Again,  p.  241,  "  Here 
the  thing  which  I  would  prove,  viz.,  that  mankind,  in  tlieir  first  state, 
before  they  arc  interested  in  the  benefits  of  Christ's  redemption,  are 
universally  wicked,  is  declared  with  the  utmost  possible  fulness  and 
precision.  So  that,  if  here  this  matter  be  not  set  forth  plainly,  ex- 
pressly, and  fully,  it  must  be  because  no  words  can  do  it ;  and  it  is  not 
in  the  power  of  language,  or  any  manner  of  terms  or  phrases,  however 
contrived  and  heaped  one  upon  another,  determinately  to  signify  any 
such  thing." 

V.   11. — There  is  none  that  understandeth,  there  is  none  that  sceketh  after  God. 

Paul  here  applies  equally  to  Jews  and  Gentiles,  that  which  he 
charges  upon  the  Gentiles,  Eph.  iv.,  18.  "  Having  the  understanding 
darkened,  being  alienated  from  the  life  of  God  through  the  ignorance 
that  is  in  them,  because  of  the  blindness  (or  hardness)  of  their  hearts." 
This  is  true  of  every  individual  of  the  human  race  naturally.  "  The  na- 
tural man  receiveth  not  the  things  of  the  Spirit  of  God ;  for  they  are 
foolishness  unto  him."  In  the  parable  of  the  sower,  the  radical  dis- 
tinction between  those  who  finally  reject,  and  those  who  receive  the 
word  and  bring  forth  fruit,  is,  that  they  who  were  fruitful  "  understood" 
the  word,  while  the  others  understood  it  not.  Matt,  xiii.,  19-23,  and  the 
neio  man,  he  who  is  born  again,  is  said  to  be  renewed  in  knowledge, 
after  the  image  of  Him  that  created  him.  The  assertion,  then,  in  this 
passage,  requires  no  limitation  with  respect  to'those  who  are  now  be- 
lievers, for  they  were  originally  like  others.  All  men  are  naturally 
ignorant  of  God,  and  by  neglecting  the  one  thing  needful,  show  no  un- 
derstanding.    They  act  more  irrationally  than  the  beasts. 

None  that  seeketh  after  God. — To  seek  God  is  an  expression  fre- 
quentl}'  used  in  Scripture  to  denote  the  acts  of  religion  and  piety.  It 
supposes  the  need  all  men  have  to  go  out  of  themselves  to  seek  else- 
where their  support,  their  life  and  happiness,  and  the  distance  at  which 
naturally  w^e  are  from  God,  and  God  from  us, — we  by  our  perversity, 
and  he  by  his  just  wrath.  It  teaches  how  great  is  the  blindness  of  those 
who  seek  anything  else  but  God,  in  order  to  be  happy,  since  true  wis- 
dom consists  in  seeking  God  for  this,  for  he  alone  is  the  sovereign  good 
to  man.  It  also  teaches  us  that  during  the  whole  course  of  our  life, 
God  proposes  himself  as  the  object  that  men  arc  to  seek,  Isaiah  Iv.,  6, 
for  the  present  is  the  time  of  his  calling  them,  and  if  they  do  not  find 
him,  it  is  owing  to  their  perversity,  which  causes  them  to  flee  from 
him,  or  to  seek  him  in  a  wrong  way.  I'o  seek  God  is,  in  general,  to 
answer  to  all  his  relative  perfections  ;  that  is  to  say,  to  respect  and 
adore  his  Sovereign  Majesty,  to  instruct  ourselves  in  his  word  as  the 
primary  truth,  to  obey  his  commandments  as  the  commandments  of  the 
Sovereign  Legislator  of  men,  to  have  recourse  to  him  by  prayer  as  the 
origin  of  all  tilings.  In  particular,  it  is  to  have  recourse  to  liis  mercy 
by  repentance  ;  it  is  to  place  our  confidence  in  Him  ;  it  is  to  ask  for 
his  Holy  Spirit  to  support  us,  and  to  implore  his  protection  and  bless- 


118  ROMANS    III.,    13. 

ing ;  and  all  this  llirougli  him  who  is  ihc  way  lo  ihc  Father,  and  who 
declares,  that  no  man  comcth  to  the  Father  but  by  him. 

V.  12  — They  are  all  gone  out  of  the  way,  they  are  together  become  unprofitable; 
there  is  inuu'  lh;it  doeth  good,  no,  not  one. 

Sin  is  a  wandcrinii  or  departure  from  the  rii^ht  way;  that  is  to  say, 
out  of  the  way  of  (hily  and  obligation,  out  of  the  way  of  the  means 
which  condnct  to  felicity.  These  arc  the  ways  open  before  the  eyes 
of  men  lo  walk  in  them  ;  he  who  turns  from  them  wanders  out  of  the 
way.  The  Prophet  here  teaches  what  is  the  nature  of  sin,  he  also 
shows  us  what  are  its  consequences  ;  for  as  the  man  who  loses  his 
way  cannot  have  any  rest  in  his  mind,  nor  any  security,  it  is  the  same 
with  the  sinner;  and  as  a  wanderer  cannot  restore  himself  to  the  right 
way  without  the  help  of  a  guide,  in  the  same  manner  the  sinner  caimot 
restore  himself,  if  the  Holy  Sj)irit  comes  not  to  liis  aid.  They  are  to- 
gether become  nnprofituble. — They  have  become  corrupted,  or  have 
rendered  themselves  usidess  ;  for  everything  that  is  corrupted  loses  its 
use.  They  are  become  unfit  for  that  for  which  (lod  made  them  ;  un- 
profitable to  God,  to  themselves,  and  to  their  neighbor.  There  is  none 
that  doeth  good,  no,  not  one — not  one  who  comelh  up  to  the  require- 
ments of  the  law'  of  God.  This  is  the  same  as  is  said  abDve,  there  is 
none  righteous,  and  both  the  Prophet  and  the  Apostle  make  use  of  this 
repetition  lo  enhance  the  greatness  and  the  extent  of  human  corruption. 

V.  iTi. — Their  throat  is  an  open  sepulchre;  with  their  tongues  they  have  used  de- 
ceit ;  the  poison  of  asps  is  under  their  lips. 

What  the  Apostle  had  said  in  the  preceding  verses  /was  general,  he 
now  descends  to  something  more  particular,  both  r^fepecling  words 
and  actions,  and  in  this  manner  follows  up  his  assertion  that  there  is 
none  that  doeth  good,  by  showing  that  all  men  arc  engaged  in  doing 
evil.  As  to  their  words,  he  marks  in  this  and  the  following  verse,  all 
the  organs  of  speech,  the  throat,  the  tongue,  the  lips,  the  mouth.  All 
this  tends  lo  aggravate  the  depravity  of  which  he  speaks.  The  first 
part  of  this  verse  is  taken  from  Psalm  v.,  9,  and  the  last  from  Psalm 
cxl.,  3.  Open  Sepulchre. — This  figure  graphically  portrays  the  con- 
versation of  the  wicked.  Nothing  can  be  more  abominable  lo  the 
senses  than  an  open  sepulchre,  where  a  dead  body  beginning  to  putrify 
steams  forth  its  lainleti  exhalations.  What  proceeds  out  of  their  inouth 
is  infected  and  putrid  ;  and  as  the  exhalation  from  a  sepulchre  proves 
the  corruption  within,  so  it  is  with  the  corrupt  conversation  of  sinners. 
WitJi  their  tongues  they  have  used  deceit — used  them  to  deceive  their 
neighl>or,  or  they  have  flattered  with  the  tongue,  and  this  flattery  is 
joined  with  the  intention  lo  deceive.  This  also  characterizes,  in  a 
striking  manner,  the  way  in  which  men  employ  speech  to  deceive  each 
other,  in  bargains,  and  in  everything  in  whicii  their  interest  is  con- 
cerned. The  poison  of  asps  is  wider  their  lips. — This  denotes  the 
mortal  poison,  such  as  that  of  vipers  or  asps,  that  lies  concealed  under 
the  lips,  and  is  emitted  in  poisoned  words.  As  these  venomous  crea- 
tures kill  with  their  poisonous  sting,  so  slanderers  and  evil-m.inded  per- 


ROMANS    III.,    18  119 

sons  destroy  the  characters  of  their  neighbors.     "  Death  and  hfe,"  it  is 
said,  in  the  book  of  Proverbs,  "  are  in  the  power  of  the  tongue." 

V  14. — Whose  mouth  is  full  of  cursing  and  bitterness. 

This  is  taken  from  Psalm  x.,  7.  Paul  describes  in  this  and  the  fore- 
going verse  the  four  principal  vices  of  the  tongue,  filthy  and  infected 
discourse,  deceitful  flatteries,  subtle  and  piercing  evil  speaking,  finally 
outrageous  and  open  malediction.  This  last  relates  to  the  extraordi- 
nary propensity  of  men  to  utter  imprecations  against  one  another,  pro- 
ceeding from  liieir  being  hateful  and  haling  one  another.  Bitterness 
applies  to  the  bitterness  of  spirit  to  wiiich  men  give  vent  by  bitter  words. 
All  deceit  and  fraud  is  bitter  in  the  end  ;  that  is  to  say,  desolating  and 
afflicting.  "  They  bend  their  bows  to  shoot  their  arrows,  even  bitter 
words."  "  Their  teeth  are  spears  and  arrows,  and  their  tongue  a  sharp 
sword  ;"  Psalm  Ixiv.,  3  ;  Ivii.,  4.  "  The  tongue,"  says  the  Apostle 
James,  "  is  set  on  fire  of  hell." 

V.  15. — Their  feet  are  swift  to  shed  blood. 

After  having  spoken  of  men's  sinfulness  as  shown  by  their  woros, 
the  Apostle  comes  to  that  of  actions,  which  he  describes  in  this  and  the 
two  following  verses.  This  passage  is  taken  from  Isaiah  lix.,  7,  and 
from  Proverbs  i.,  16,  which  describe  the  general  sinfulness  of  men,  the 
injustice  and  violence  committed  among  them,  and  how  ready  they  are 
to  shed  blood  when  not  restrained  either  by  the  consideration  of  the 
good  of  society,  or  by  fear  of  the  laws.  Every  page  of  history  attests 
the  truth  of  this  awful  charge. 

v.  16. — Destruction  and  misery  are  in  their  ways. 

This  declaration,  taken  also  from  Isaiah  lix.,  7,  must  be  understood 
in  an  active  sense  ;  that  is  to  say,  men  labor  to  destroy  and  to  ruin  one 
another  ;  proceeding  in  their  perverse  ways,  they  cause  destruction  and 
misery. 

V.  17. — And  the  way  of  peace  have  they  not  known. 

They  have  not  known  peace  to  follow  and  approve  of  it  ;  and  are 
not  acquainted  with  its  ways,  in  which  they  do  not  walk  in  order 
to  procure  the  good  of  their  neighbor,  for  peace  imparts  prosperity,  or 
the  way  to  maintain  concord  and  friendship.  Such  is  a  just  descrip- 
tion of  man's  ferocity,  which  fills  the  world  with  animosities,  quarrels, 
hatred  in  the  private  connexions  of  families  and  neighborhoods  ;  and 
with  revolutions,  and  wars,  and  murders  among  nations.  The  most 
savage  animals  do  not  destroy  so  many  of  their  own  species  to  appease 
their  hunger,  as  man  destroys  of  his  fellows,  to  satiate  his  ambition, 
his  revenge,  or  cupidity. 

V.  18. — There  is  no  fear  of  God  before  their  eyes. 

This  is  taken  from  Psalm  xxxvi.,  1.     After  having  followed  up  the 


120  ROMANS    III.,    18. 

general  charge,  that  there  is  "  none  riglitcous,  no  not  one,"  by  produc- 
ing the  precedirig  awful  descriptions  of  luiman  depravity,  and  having 
begun  with  tlie  declaration  of  man's  want  of  understanding,  and  his 
ahenation  from  God,  the  Apostle  here  refers  to  the  primary  source  of 
all  these  evils,  with  which  he  sums  them  up.  There  is  "  no  fear  of 
God  before  tlieir  eyes."  They  have  not  that  reverential  fear  of  him 
which  is  the  beginning  of  wisdom,  which  is  connected  with  departing 
from  evil,  and  honoring  and  obeying  him,  and  is  often  spoken  of  in 
Scripture  as  the  sum  of  all  practical  religion.  On  the  contrary,  they 
are  regardless  of  his  majesty  and  authority,  his  precepts  and  his  threat- 
enings.  It  is  astonishing  that  men,  while  they  acknowledge  that  there 
is  a  God,  should  act  without  any  fear  of  his  displeasure.  Yet  this  is 
their  character.  They  fear  a  worm  of  the  dust  like  themselves,  but 
disregard  the  Most  High,  Isaiah  li.,  12,  13.  They  are  more  afraid  of 
man  than  of  God — of  his  anger,  his  contempt,  or  ridicule.  The  fear 
of  man  prevents  tliem  from  doing  many  things  from  which  they 
arc  not  restrained  by  the  fear  of  God.  That  God  will  put  his  fear  in 
the  hearts  of  his  people,  is  one  of  the  distinguishing  promises  of  the 
new  covenant,  which  shows  that  prior  to  this  it  is  not  found  there. 

The  Apostle  could  iiave  collected  a  much  greater  number  of  passages 
from  the  law  and  the  prophets  to  prove  what  he  intended,  for  there  is 
nothing  more  frequent  in  the  Old  Testament  than  the  reproaches  of 
God  against  the  Israelites,  and  all  men,  on  account  of  their  abandoning 
themselves  to  sin  ;  but  these  form  a  very  complete  description  of  the 
reign  of  sin  among  men.  The  first  of  them,  ver.  10,  prefers  the 
general  charge  of  unrighteousness.  The  second,  ver.  11,  12,  marks  the 
internal  character  or  disorders  of  the  heart ;  the  third,  ver.  13,  14,  those 
of  the  words  ;  the  fourth,  ver.  15,  16,  17,  those  of  the  actions;  and 
the  last,  ver.  18,  declares  the  cause  of  the  whole.  In  the  first  and 
second  we  see  the  greatness  of  the  corruption,  and  its  universality.  Its 
greatness,  in  the  extinction  of  all  righteousness,  of  all  wisdom,  of  all  reli- 
gion, of  all  rectitude,  of  all  that  is  proper,  and,  in  one  word,  of  all  that 
is  good.  Its  universality,  in  that  it  has  seized  upon  the  whole  man, 
without  leaving  anything  that  is  sound  or  entire.  In  the  third,  we 
observe  the  four  vices  of  the  tongue  which  have  been  already  pointed 
out,  namely,  corrupt  conversation,  flattery  and  deceit,  envenomed  slan- 
der, outrageous  malediction.  In  the  fourth,  justice  violated  in  what  is 
most  sacred — the  life  of  man  ;  charity  subverted  in  doing  the  evil, 
which  it  prohibits  ;  and  that  which  is  most  fundamental  and  most 
necessary,  peace  destroyed.  And  in  the  last,  what  is  most  essential 
entirely  cast  off,  which  is  the  fear  of  God.  In  this  manner,  having 
commenced  his  enumeration  of  the  evils  to  which  men  are  addicted,  by 
pointing  out  their  want  of  understanding  and  desire  to  seek  (iod,  the 
Apostle  terminates  his  description  by  exposing  the  source  from  whence 
they  all  flow,  which  is,  that  men  arc  destitute  of  the  fear  of  God, — his 
fear  is  not  before  their  eyes  to  restrain  them  from  evil.  They  love  not 
his  character,  not  rendering  to  it  that  veneration  which  is  due — they 
respect  not  his  autiiority.  Such  is  the  state  of  human  nature,  while 
the  heart  is  unchanged      From  all  this  a  faint  idea  may  be  formed  of 


ROMANS    III.,    19.  121 

what  will  be  the  future  state  of  those  who  slmll  perish,  from  whom  the 
gospel  has  been  hid, — of  those  whose  minds  the  god  of  this  world  has 
blinded,  lest  the  light  of  the  glorious  gospel  of  Christ,  who  is  the  image 
of  God,  should  shine  into  them.  Then  the  various  restraints  which  in 
this  life  operate  so  powerfully,  so  extensively,  and  so  constantly,  will 
be  taken  off,  and  the  natural  depravity  of  fallen  man  will  burst  forth  in 
all  its  unbridled  and  horrible  wickedness. 

V.  19. — Now  we  know  that  whatsoever  thing;  the  law  saith,  it  saith  to  them  who  are 
under  the  law  ;  that  every  mouth  may  be  stopped,  and  all  the  world  may  become  guilty 
before  God. 

The  article  is  in  this  verse  prefixed  to  the  term  law,  while  it  is  want- 
ing in  the  followmg  verse.  This  shows  that  here  the  reference  is  to 
the  legal  dispensation,  and  applies  in  the  first  clause  specially  to  the 
Jews,  while  in  the  last  clause,  the  expression  "  all  the  world,"  and  in 
the  following  verse  the  term  "law,"  without  the  article,  refer  to  all 
mankind. 

Paul  here  anticipates  two  general  answers  which  might  be  made  to 
those  passages  which  he  had  just  quoted,  to  convict  the  Jews,  as  well 
as  all  other  men,  of  sin.  First,  that  they  are  applicable  not  to  the 
Jews  but  to  the  Gentiles,  and  that  therefore  it  is  improper  to  employ 
them  against  the  Jews.  Second,  that  even  if  they  referred  to  the  Jews, 
they  could  only  be  applied  to  some  wicked  persons  among  them,  and 
not  to  the  whole  nation,  so  that  what  he  intended  to  prove  could  not 
thence  be  concluded,  namely,  that  no  man  can  be  justified  before  God 
by  the  law.  In  opposition  to  these  two  objections,  he  says,  that  lohen 
the  law  sjyeaks,  it  speaks  to  those  who  are  under  it — to  the  Jews,  there- 
fore ;  and  that  it  does  so  in  order  that  the  mouths  of  all,  without  dis- 
tinction, may  be  stopped.  If  God  should  try  the  Jews  according  to  the 
law,  they  could  not  stand  before  his  strict  justice,  as  David  said,  "  If 
thou.  Lord,  shouldst  mark  iniquity  ;  0  Lord,  who  shall  stand  ?"  Psalm 
cxxx.,  3.  And,  in  addition  to  this,  whatever  there  was  of  piety  and 
holiness  in  some,  it  was  not  by  the  efficacy  of  the  law,  but  by  that  of 
the  gospel — not  by  the  spirit  of  bondage,  but  by  the  spirit  of  adoption ; 
so  that  it  remains  true,  that  all  those  who  are  under  the  law  are  under  sin. 

That,  or  in  order  that. — This  must  be  taken  in  three  senses.  1st, 
The  law  brought  against  the  Jews  those  accusations  and  reproaches  of 
which  Paul  had  produced  a  specimen  in  the  passages  quoted,  in  order 
that  every  mouth  may  be  stopped  ;  this  is  the  end  which  the  law  pro- 
posed. 2d,  This  was  also  the  object  of  God,  when  he  gave  the  law,  for 
he  purposed  to  make  manifest  the  iniquity  of  man,  and  the  rights  of 
justice,  Rom.  v.,  20.  3d,  It  was  likewise  the  result  of  the  legal 
economy.  Every  mouth  may  he  stopped. — This  expression  should  be 
carefully  remarked.  For  if  a  man  had  fulfilled  the  law%  he  would  have 
something  to  allege  before  the  Divine  tribunal,  to  answer  to  the  de- 
mands  of  justice ;  but  when  convicted  as  a  smner,  he  can  only  be 
silent — he  can  have  nothing  to  answer  to  the  accusations  against  him  ; 
he  must  remain  convicted.  This  silence,  then,  is  a  silence  of  confes- 
sion, of  astonishment,  and  of  conviction.     This   is  what  is  elsewhere 


122  ROMANS    III.,    20. 

expressed  by  confusion  of  face.  "  O  Lord,  righteousness  bclongeth 
unto  tlico  ;  but  unto  us,  confusion  of  faces."    Daniel  ix.,  7. 

And  all  the  world. — That  is  to  say,  both  Jews  and  Gentiles.  The 
first  clause  of  this  verse,  though  specially  applicable  to  the  Jews, 
proves,  that  since  they  who  enjoyed  such  peculiar  privileges  were 
chargeable  with  those  things  of  which  the  law  accused  tiiem,  the  rest 
of  mankind,  whom  the  Aj)oslle  here  includes  under  the  term  "  all  the 
world,"  must  also  be  under  the  same  condemnation.  The  law  of 
nature,  written  on  their  consciences,  sufficiently  convicts  the  (ienliles, 
and  as  to  the  Jews,  who  try  to  sliflc  the  conviction  of  their  consciences 
by  abusing  the  advantages  of  the  law,  tiiat  law  jtself,  while  it  accuses, 
convicts  them  also.  This  expression,  then,  must  include  the  whole 
human  race.  It  applies  to  all  men,  of  every  age  and  every  nation. 
None  of  all  the  children  of  Adam  are  excepted.  Words  cannot  more 
clearly  include,  in  one  general  condemnation,  the  whole  human  race. 
Who  can  be  excepted  ?  Not  the  Gentiles,  since  they  have  all  been 
destitute  of  tiie  knowledge  of  the  true  God.  Not  the  Jews,  for  tliem 
the  law  itself  accuses.  Not  believers,  for  they  are  only  such  through 
their  acknowledgment  of  their  sins,  since  grace  is  the  remedy  to  which 
they  have  resorted  to  be  freed  from  condemnation.  All  the  world, 
then,  signifies  all  men  universally. 

May  become  gi/ilti/. — That  is,  be  compelled  to  acknowledge  them- 
selves guilty.  Tiie  term  guilty  signifies  subject  to  condemnation,  and 
respects  the  Divine  judgment.  It  denotes  the  state  of  a  man  justly 
charged  witii  a  crime,  and  is  used  both  in  the  sense  of  legal  responsi- 
bility and  of  blameworthiness.  This  manifestly  proves,  that  in  ail  this 
discussion  the  Apostle  considers  sin  in  relation  to  the  condemnation 
which  it  deserves.  Before  God. — When  the  question  respects  appear- 
ing before  men,  people  find  many  ways  of  escape,  either  by  concealing 
their  actions,  by  disguising  facts,  or  by  disputing  what  is  right.  And 
even  when  men  pass  in  review  before  themselves,  self-love  finds  excuses, 
and  various  shifts  arc  resorted  to,  and  false  reasonings,  wiiich  deceive. 
But  nothing  of  tiiis  sort  can  have  place  before  God.  For  although  the 
Jews  flattered  themselves,  in  the  confidence  of  their  own  rigiiteousness, 
and  on  this  point  all  men  try  to  deceive  themselves,  it  will  be  entirely 
different  in  the  day  when  they  shall  appear  before  the  tribunal  of  God  ; 
for  then  there  will  be  no  more  illusions  of  conscience,  no  more  excuses, 
no  way  to  escape  condemnation.  His  knowledge  is  infinite,  his  hand 
is  omnipotent,  his  justice  is  incorruptible,  and  from  him  nothing  can  be 
concealed.  Before  him,  therefore,  every  mouth  will  be  stopped,  and 
all  the  world  must  confess  themselves  guilty. 

V.  20.— Therefore  by  the  deeds  of  law  there  shall  no  flesh  be  justified  in  his  sight; 
for  by  law  is  the  knowledge  of  sin. 

This  is  the  final  conclusion  drawn  from  the  whole  of  the  preceding 
discussion,  beginning  at  verse  18th  of  chapter  1st.  The  Apostle  had 
shown  that  both  the  Gentiles  and  the  Jews  are  under  sin  ;  that  is,  they 
have  brought  down  upon  themselves  the  just  condemnation  of  God. 
He  had  proved  the  same  thing  in  the  preceding  verse,  according  to  the 


ROMANS    III.,    20.  123 

Scriptures  before  quoted.  Therefore. — The  conclusion,  then,  from  the 
whole  as  contained  in  this  verse  is  evident.  By  the  deeds  of  the  law, 
or  as  in  the  original,  of  laiv. — The  reference  here  is  to  every  law  that 
God  has  given  to  man,  whether  expressed  in  words,  or  imprinted  in  the 
heart.  It  is  that  law  which  the  Gentiles  have  transgressed,  which 
they  have  naturally  inscribed  in  their  hearts.  It  is  that  law  which  the 
Jews  have  violated,  when  they  committed  theft,  adulteries,  and  sacri- 
leges, and  which  convicted  them  of  impiety,  of  evil  speaking,  of  ca- 
lumny, of  murder,  of  injiistice.  In  one  word,  it  is  that  law  whicli  shuts 
the  mouth  of  llie  whole  world,  as  had  been  said  in  the  preceding  verse, 
and  brings  in  all  men  guilty  before  God. 

The  deeds,  or  works  of  law. — When  it  is  said,  by  works  of  law  no 
flesh  shall  be  justified,  it  is  not  meant  that  the  law,  whether  natural  or 
written,  was  not  capable  of  justifying.  Neither  is  it  meant  that  the 
righteousness  thus  resulting  from  man's  fulfilment  of  all  its  demands, 
would  not  be  a  true  righteousness,  but  that  no  man  being  able  to  plead 
this  fulfilment  of  the  law  before  the  tribunal  of  God — that  perfect  obe- 
dience which  it  requires — no  man  can  receive  by  the  law  a  sentence 
pronouncing  him  to  be  righteous.  To  say  that  the  works  of  the  law  if 
performed  are  good  and  acceptable,  and  would  not  form  a  true  right- 
eousness, would  contradict  what  had  been  affirmed  in  the  preceding 
chapter,  verse  13 — that  the  doers  of  the  laio  shall  he  justified.  The 
Apostle,  then,  does  not  propose  here  to  show  either  the  want  of  power 
of  the  law  in  itself,  or  of  the  insufficiency  of  its  works  for  justification, 
but  solely  to  prove  that  no  man  fulfils  the  law,  that  both  Gentiles  and 
Jews  are  under  sin,  and  that  all  the  world  is  guilty  before  God.  No 
flesh. — Tins  reference  appears  to  be  to  Psalm  cxliii.  David  there  says, 
^' no  man  living.''''  Paul  says,  ^^  no  flesh. ''^  The  one  is  a  term  which 
marks  a  certain  dignity,  the  other  denotes  meanness.  The  one  imports 
that  whatever  excellence  there  might  be  supposed  to  be  in  man,  he 
could  not  be  justified  before  God  ;  and  the  other,  that  being  only  flesh, 
that  is  to  say,  corruption  and  weakness,  he  ought  not  to  pretend  to 
justification  by  himself.  Thus,  on  whatever  side  man  regards  him- 
self, he  is  far  from  being  able  to  stand  before  the  strict  judgment  of 
God. 

Shall  he  justified  in  his  sight. — The  meaning  of  the  term  justified, 
as  used  by  the  Apostle  in  the  whole  of  this  discussion,  is  evident  by 
the  diff'erent  expressions  in  this  verse.  It  appears  by  the  therefore 
with  which  the  verse  begins,  that  it  is  a  conclusion  which  the  Apostle 
draws  from  the  whole  of  the  foregoing  discussion.  Now,  all  this  dis- 
cussion has  been  intended  to  show  that  neither  Gentiles  nor  Jews  could 
elude  the  condemnation  of  the  Divine  judgment.  The  conclusion, 
then,  that  no  flesh  shall  be  justified  in  the  sight  of  God  by  the  works  of 
law,  can  only  signify,  thai  no  man  can  be  regarded  as  righteous,  or 
obtain  by  means  of  his  works  a  favorable  sentence  from  Divine  justice. 
It  is  in  this  sense  that  David  has  taken  the  ievm  justify  in  Psalm  cxliii., 
to  which  the  Apostle  had  reference.  Enter  not  into  judgment  ivith  thy 
servant ;  for  in  thy  sight  shall  no  man  living  he  justified.  The  terms, 
in  his  sight,  testify  the  same  thing,  for  they  accommodate  themselves 


124  ROMANS    III.,    20. 

to  llic  iilca  of  a  tribunal,  before  which  men  must  appear  to  be  judged. 
It  is  the  same  with  regard  to  the  other  terms,  by  the  deeds  of  lavj ;  for 
if  we  understaiid  a  justification  of  judgment,  the  sense  is  plain  ;  no  one 
can  plead  before  the  tribunal  of  God  a  perfect  and  complete  fulfilment 
of  the  law,  such  as  strict  and  exact  justice  demand  ;  no  one,  therefore, 
can  in  that  way  obtain  justification.  In  justifying  men  God  does  all, 
and  men  receiving  justification,  contribute  nothing  towards  it.  This  is 
in  opposition  to  the  justification  proposed  by  the  law  by  means  of  obe- 
dience, in  which  way  a  man  would  be  justified  by  his  own  righteous- 
ness, and  not  by  the  righteousness  wiiicli  God  has  provided  and 
bestows. 

For  by  the  law  is  the  knowledge  of  sin. — Paul  does  not  here  intend 
simj)ly  lo  sa)',  that  the  law  makes  known  in  general  the  nature  of  sin, 
inasnuich  as  it  discovers  what  is  acceptable  or  displeasing  lo  God, 
what  he  commands,  and  what  he  forbids  ;  but  he  means  to  affirm  that 
the  law  convicts  men  of  being  sinners.  For  his  words  refer  lo  what  he 
had  just  l)efore  said  in  the  preceding  verse,  liial  all  that  the  law  saith, 
it  sailh  to  them  ivho  are  under  the  law ;  that  every  mouth  may  be  stop- 
ped, and  all  the  world  may  become  guilty  before  God,  which  marks  a 
conviction  of  sin.  Bui  how,  it  may  be  said,  docs  ihe  law  give  that 
knowledge  or  that  conviction  of  sin  ?  It  does  so  in  two  ways.  By  the 
application  of  its  commandments,  and  its  prohibitions  in  the  present 
stale  in  which  man  is  placed,  for  it  excites  and  awakens  the  conscience, 
and  gives  birth  to  accusing  thoughts.  This  is  common  both  lo  the 
written  law  and  the  law  of  nature.  It  does  this,  secondly,  by  the  de- 
claration of  punishments  and  rewards  which  it  sets  before  its  trans- 
gressors and  observers,  and  as  it  excites  the  conscience,  and  gives  rise 
to  fear  and  agitation,  thus  bringing  before  the  eyes  of  men  the  dreadful 
evil  of  sin.  This  also  is  alike  common  lo  the  law  of  nature  and  the 
written  law. 

Here  it  is  important  to  remark,  that  God,  having  purposed  to  esta- 
blish but  one  way  of  justification  for  all  men,  has  permitted,  in  his 
providence,  thai  all  shoidd  be  guilty.  For  if  there  had  been  any  ex- 
cepted, there  would  have  been  two  difiercnt  methods  of  justification, 
and  consequently  two  true  religions,  and  two  true  churches,  and  believ- 
ers would  not  have  had  that  oneness  of  communion  which  grace 
produces.  It  was  necessary,  then,  thai  all  should  become  guilty,  Rom. 
xi.,  .'32 ;  Gal.  iii.,  22.  The  Scripture  hath  concluded  all  under  sin, 
that  the  promise  by  faith  of  Jesus  Christ  might  be  given  to  them  that 
believe.     Gal.  iii.,  22  ;  Rom.  xi.,  32. 


ROMANS  in.,  21.  125 

CHAPTER  III.     PART  III. 

ROMANS  III.,  21. 

At  the  opening  of  his  discussion,  chap,  i.,  16,  17,  Paul  had  announced 
that  the  gospel  is  the  power  of  God  unto  salvation  to  every  one  that 
believeth,  because  therein  is  the  righteousness  of  God  revealed.  He 
had  said  that  the  righteous  by  faith  shall  live,  intimating  that  there  is 
no  other  way  of  obtaining  life.  In  proof  of  this  he  had  declared,  that 
the  wrath  of  God  is  revealed  from  heaven  against  all  ungodliness  and 
unrighteousness  of  men,  and  had  shown  at  large  that  both  Jews  and 
Gentiles  are  all  under  sin,  and  that,  therefore,  by  obedience  to  law,  no 
flesh  shall  be  justified.  He  now  proceeds  to  speak  more  particularly 
of  the  righteousness  of  God  provided  for  man's  justification,  describing 
the  manner  in  which  it  is  conferred,  and  the  character  of  those  by 
whom  it  is  received.     To  this  subject,  therefore,  he  here  reverts. 

V.  21. — But  now  the  righteousness  of  God  without  law  is  manifested,  being  witness- 
ed by  the  law  and  the  prophets. 

Now — That  is  to  say,  under  the  preaching  of  the  gospel — in  the 
period  of  tlie  revelation  of  the  Messiah  ;  for  it  denotes  the  time  present, 
in  opposition  to  that  time  when  God  appeared  not  to  take  notice  of  the 
state  of  the  Gentile  nations,  as  it  is  said,  Acts  xvii.,  .30,  "  The  times  of 
this  ignorance  God  winked  at,  but  now  commandeth  all  men  every- 
where to  repent."  And  also  in  opposition  to  the  legal  economy  respect- 
ing the  Jews,  as  again  it  is  said,  John  i  ,  17,  "  The  law  was  given  by 
Moses,  but  grace  and  truth  came  by  Jesus  Christ."  This  is  what  the 
Scriptures  call  "  the  fulness  of  times,"  Eph.  i.,  10;  Gal.  iv.,  4.  "The 
last  days,"  Isa.  ii.,  2  ;  Heb.  i.,  2;  Acts  ii.,  17;  1  John  ii.,  18.  "The 
acceptable  year  of  the  Lord,"  Isa.  Ixi.,  2.  "  Now  is  the  accepted  time  ; 
behold  now  is  the  day  of  salvation,"  2  Cor.  vi.,  2.  The  day  of  the 
Saviour  that  Abraham  saw,  John  viii.,  56. 

The  righteousness  of  God. — This  is  one  of  the  most  important  ex- 
pressions in  tiie  Scriptures.  It  frequently  occurs  both  in  the  Old 
Testament  and  the  New  ;  it  stands  connected  with  the  argument  of  the 
whole  of  the  first  five  chapters  of  this  Epistle,  and  signifies  that  fulfil- 
ment of  the  law  which  God  had  provided,  by  the  imputation  of  whicii 
sinners  are  saved.  Although  perfectly  clear  in  itself,  its  meaning  has 
been  involved  in  much  obscurity  by  the  learned  labors  of  some  who 
know  not  the  truth,  and  by  the  perversions  of  others  by  whom  it  has 
been  greatly  corrupted.  By  many  it  has  been  misunderstood,  and  has 
in  general  been  very  slightly  noticed  even  by  those  whose  views  on  the 
subject  are  correct  and  scriptural.  To  consider  its  real  signification  is 
the  more  necessary,  as  it  does  not  appear  always  to  receive  that  atten- 
tion from  Christians  which  its  importance  demands.  When  the  ques- 
tion is  put,  Why  is  the  gospel  the  power  of  God  unto  salvation  1  how 


126  ROMANS    III.,    21. 

few  give  llic  clear  and  unfullcring  answer  of  the  Aposlle,  Bnause 
therein  is  the  righteousness  of  God  revealed.  Before  attend ing  to 
the  true  import  of  this  phrase,  it  is  proper  to  advert  to  some  of  the 
significations  erroneously  attached  to  it.  Of  these  I  shall  select  only  a 
few  examples  irom  many  that  might  be  furnished. 

Origen  understood  by  this  righteousness  (jod's  attribute  of  justice  ; 
while  Chrysoslom  exi)lained  it  as  Divine  clemency. 

According  to  Dr.  Campbell  of  Aberdeen,  the  righteousness  of  God 
consists  in  man's  conformity  to  the  declared  will  of  God.  In  his  note 
on  Matt,  vi.,  33,  he  says,  "  The  righteousness  of  God,  in  our  idiom, 
can  mean  only  the  justice  or  the  moral  rectitude  of  the  Divine  nature, 
which  it  were  absurd  in  us  to  seek,  it  being,  as  all  .God's  attributes  are, 
inseparable  from  his  essence.  But  in  the  Heb.  idiom,  that  righteous- 
ness, which  consists  in  a  conformity  to  ihe  declared  will  of  God,  is 
called  his  righteousness.  In  this  way  the  phrase  is  used  by  Paul,  Rom. 
iii.,  21,  22;  x.  3,  where  the  righ/eoitsness  of  God  is  opposed  by  the 
Aposlle  to  that  of  the  unconverted  Jews  ;  and  their  own  righteousness, 
which  he  tells  us  they  went  about  to  establish,  does  not  appear  to  sig- 
nify their  personal  righteousness,  any  more  than  the  righteousness  of 
God  signifies  his  personal  righteousness.  The  word  righteousness,  as 
I  conceive,  denotes  there  what  we  should  call  a  system  of  morality  or 
righteousness,  which  he  denominates  their  own,  because  fabricated  by 
themselves,  founded  partly  on  the  letter  of  the  law,  partly  on  tradition, 
and  consisting  mostly  in  ceremonies  and  mere  externals.  This  crea- 
ture of  their  own  imaginations  they  had  cherished,  to  the  neglect  of 
that  purer  scheme  of  morality  which  was  truly  of  God,  which  they 
might  have  learned  even  formerly  from  the  law  and  the  prophets, 
properly  understood,  but  now  more  explicitly  from  the  doctrine  of 
Christ." 

Such  is  the  explanation  by  this  learned  critic  of  that  leading  phrase, 
"  the  righteousness  of  God,"  according  to  which  the  reason  why  the 
gospel  is  the  power  of  God  unto  salvation,  is,  because  therein  a  pure 
scheme  of  morality  is  revealed.  Were  this  explanation  just,  so  far  from 
being  the  reason  why  the  gospel  should  be  the  means  of  salvation 
to  sinners,  it  would  be  the  cause  of  their  universal  and  hopeless 
condemnation. 

Dr.  Macknight  supposes,  that  the  righteousness  of  God  signifies  a 
righteousness  belonging  to  faith  itself,  and  not  the  righteousness  conveyed 
and  received  by  faith.  "  Righteousness  by  faith,''  he  says,  on  Rom.  ii., 
18,  "is  called  the  righteousness  of  God,  1st.  Because  (uxl  hath  en- 
joined faith  as  the  righteousness  which  he  will  count  to  siiniers,  and 
hath  declared  that  he  will  accept  and  reward  it  as  righteousness  :  2d. 
Because  it  stands  in  opposition  to  the  righteousness  of  men,  which  con- 
sists in  a  sinless  obedience  to  the  law  of  God."  Thus,  while  Dr. 
Macknight  differs  from  Dr.  Campbell  in  the  meaning  of  the  expression, 
the  riglUeousncss  of  God,  he  so  far  coincides  with  him  in  his  radical 
error  as  to  suppose  that  it  docs  not  signify  the  righteousness  wliicii  God 
provides  for  the  salvation  of  sinners,  but  the  righteousness  which  he 
requires  them  to  perform.     The  explanations  of   both  of  these  writers 


ROMANS    III.,    21.  127 

are  destructive  of  the  Scripture  doctrine  of  justification,  opposed  to  the 
justice  of  God,  subversive  of  the  plan  of  salvation,  and  render  the 
whole  train  of  the  Apostle's  reasoning  from  Rom.  i.,  16,  to  the  end  of 
the  4tl)  chapter,  inconclusive  and  self-contradictory. 

Archbishop  Newcombe,  whose  translations  are  so  much  eulogized  by 
Socinians,  together  with  many  who  have  followed  him,  translates  this 
phrase,  "  God's  method  of  justification."  What  the  Apostle  has  de- 
clared in  precise  terms,  is  thus  converted  into  a  general  and  indefinite 
annunciation,  pointing  to  a  different  sense.  In  the  Socinian  version,  as 
might  be  anticipated,  it  is  also  translated,  "  God's  method  of  justifica- 
tion." 

"  The  righteousness  of  God"  cannot  mean  Godh  method  of  jusfifica- 
tion,  nor  the  justification  ivhich  God  bestows,  because  the  word  trans- 
lated righteousness  does  not  signify  justification.  Righteousness  and 
justification  are  two  things  quite  different.  God's  righteousness  is 
revealed  in  the  gospel,  just  as  God  himself  is  said  to  be  revealed.  To 
reveal  God  is  not  to  reveal  a  method  of  God's  acting,  and  to  reveal 
God's  righteousness  is  not  to  reveal  a  method  of  God's  making  sinners 
righteous,  but  to  reveal  the  righteousness  itself.  This  righteousness  is 
also  said  to  be  of  God  hy  faith,  that  is,  sinners  become  partakers  of  it 
by  faith.  The  righteousness  of  God,  then,  is  not  a  method  of  justifica- 
tion, but  the  thing  itself  which  God  has  provided,  and  which  he  confers 
through  faith.  Nor  can  the  expression,  "  the  righteousness  of  God," 
in  the  10th  chapter,  signify  God's  method  of  justification.  It  is  true 
the  Jews  were  ignorant  of  God's  method  of  justification,  but  that  is 
not  the  thing  which  is  there  asserted.  They  were  ignorant  of  the 
righteousness  which  God  had  provided  for  the  guilty  ;  and  in  conse- 
quence went  about  to  establish  their  own  righteousness.  What  is  there 
meant  by  God's  righteousness,  is  seen  by  the  contrast.  It  is  opposed 
to  their  own  righteousness.  Now,  it  was  not  a  method  of  justification 
that  the  Jews  went  about  to  establish,  but  it  was  their  oion  rigliteous- 
ness  which  they  endeavored  to  establish — a  righteousness,  in  which 
they  trusted,  of  their  own  working.  If  so,  the  righteousness  of  God 
contrasted  with  this  must  be,  not  a  method  of  justification,  but  the 
righteousness  which  God  confers  on  his  people  through  faith.  To 
establish  a  man's  righteousness,  is  not  to  establish  a  method  with  re- 
spect to  this,  but  to  establish  the  thing  itself. 

To  say  that  the  gospel  is  the  power  of  God  unto  salvation,  because 
that  in  it  is  revealed  a  divine  method,  of  justification,  or  the  justification 
which  God  bestows,  leaves  the  great  question  which  immediately  pre- 
sents itself  utterly  without  an  answer.  Ii  gives  no  light  to  the  reader 
as  to  what  the  gospel  reveals.  It  is  oidy  in  general  a  divine  scheme  of 
justification.  But  the  language  itself,  Rom.  i.,  17,  leaves  no  such  un- 
certainty. It  shows  that  tlie  gospel  is  the  power  of  God  unto  salvation, 
because  it  reveals  God's  righteousness, — that  righteousness  wiiich 
fulfils  the  demands  of  his  law,  which  his  justice  will  accept,  and  which 
is  upon  all  them  that  believe. 

Mr.  Tholuck  explains  the  phrase,  the  righteousness  of  God,  thus  : — 
"  The  gospel  makes  known  a  way  to  that  perfect  fulfilment  of  the  law 


128  ROMANS    III.,    21. 

which  is  required  by  God."  What  is  the  meaning  of  this  exposition  ? 
It  does  not  give  the  true  meaning,  and  may  have  a  most  erroneous  im- 
port. The  best  that  can  be  said  for  it  is,  that  it  is  so  dark,  and  vague, 
and  equivocal,  that  it  may  elude  condemnation  on  the  principle  of  its 
not  havinff  any  one  definite  meaning.  It  is  more  ambiguous  tljan  the 
answer  otan  oracle  that  has  oiilv  two  meanings,  for  it  may  have  several. 
Does  it  mean  that  the  gospel  reveals  a  way  by  which  man  may  himself 
fulfil  the  law,  so  as  to  be  perfectly  righteous  ?  If  Mr.  Tiioluck  does 
not  mean  this,  the  expressiun  misjht  mean  it.  Does  it  mean  that  the 
law  is  not  vet  fulfilled,  but  that  the  gospel  reveals  a  way  in  which  u  may 
be  fulfilled  ?  This  is  the  most  obvious  sense.  Does  it  mean  that  the 
gospel  reveals  a  way  in  which  men  perfectly  fulfil  the  law  by  faith  ? 
This  is  evidonlly  false,  even  according  to  Mr.  Tholuck's  sentiments ; 
for  though  faith  were,  as  held  forth  by  him,  "  the  most  excellent  of  vir- 
tues," he  could  not  affirm  that  it  fulfils  the  law.  After  this  dark  and 
vague  account  of  the  term  righteousness,  we  need  not  wonder  at  that 
most  erroneous  meaning  which  he  affixes  to  it  in  chapter  iv.,  3.* 

Mr.  Stuart,  in  his  translation  of  the  Epistle,  renders  this  phrase,  in 
Rom.  i.,  17,  and  iii.,  21,  "The  justification  which  is  of  God  ;"  and  in 
his  explanation  of  it,  "  the  justification  which  God  bestows,  or,  the  jus- 
tification cf  which  God  is  the  author.''''  He  observes  that  this  "  is  a 
phrase  among  the  most  important  which  the  New  Testament  contains, 
and  fundamental  in  the  right  interpretation  of  the  epistle  before  us." 
This  is  true  ;  and  the  effect  of  his  misunderstanding  the  proper  signifi- 
cation of  the  original  word  in  these  passages,  and  rendering  i\  justifica- 
tion, instead  of  righteousness,  appears  most  prommenlly  in  several  of 
his  subsequent  interpretations,  especially  as  shall  afterwards  be  pointed 
out  in  the  beginning  of  the  4th  chapter,  where,  like  Mr.  Tholuck,  he 
entirely  misrepresents  the  doctrine  of  justification.  His  translation  he 
endeavors  to  defend  at  some  length ;  but  none  of  his  allegations  sup- 
port his  conclusion.  The  proper  meaning  of  the  original  word  in  chap, 
i..  17,  and  iii.,  21,  which  he  makes  justification,  is  righteousness;  and 
this  meaning  will  apply  in  the  other  passages  where  it  is  found.  In 
the  New  Testament  it  occurs  ninety-two  times,  and,  in  the  common 
version,  is  uniformly  rendered  righteousness.  It  occurs  thirty-six  limes 
in  the  Epistle  to  the  Romans,  in  which  Mr.  Stuart  has  sixteen  times 
translated  it  righteousness.  But  he  appears  to  have  been  led  to  adopt 
the  translation  he   has  given  in  the   above  verses  from  the  supposed 

•  Not  only  has  Mr.  Tholuck  failed  in  ^riii'  any  distinct  explanation  of  the  term 
"  the  righteousness  of  God,"  he  has  besides  entirely  mistaken  the  meaning  of  that 
other  great  leading  expression,  chapter  vi., -2,  "dead  to  sin."  The  former  of  these 
terms  is  laid  as  the  foundation  of  the  doctrine  of  justification,  the  latter  of  that  of  sanc- 
tification.  After  such  interpretations  as  Mr  Tholuck  has  given  of  these  declarations 
which  form  the  ground-work  of  the  grand  subjects  of  discussion  in  this  Epistle,  is 
it  surprising  that  he  should  so  often  mistake  the  meaning  of  the  Apostle,  and  the 
train  of  his  argument,  of  in  points  of  high  importance  directly  contradict  him  ?  \VTiat 
has  been  affirmed  of  the  Commentary  of  Professor  Stuart  on  this  Epistle,  applies 
with  equal  truth  to  that  of  Professor  Tholuck.  "  The  technicalities  of  his  discussions 
are  a  very  inadequate  compensation  for  the  errors  he  has  broached ;  and  the  truth  he 
has  elicited  may  be  put  in  a  nut-shell.  The  useful  illustratioos  in  his  work  on  the 
Romans  bear  no  proportion  to  bis  pernicioas  errors." 


ROMANS    III.,    21.  129 

necessity  of  llic  case ;  and,  indeed,  tliis  was  necessary  for  Mr.  Stuart, 
who  not  only  denies  expressly  the  imputation  of  Adam's  sin  to  his  pos- 
terity, but  also  the  imputation  of  Christ's  rigJiteousness  to  believers. 
This  should  put  Christians  on  iheir  guard  against  a  translation  founded 
on  the  denial  that  Christ's  righteousness  is  placed  to  their  account  for 
salvation,  a  doctrine  which  Dr.  Macknight  most  ignorantly  maintains  is 
not  to  be  found  in  the  Bible. 

Mr.  Stuart  observes  that  there  are  three  expressions,  viz.  "  d.-ra  ocn'^ij, 
iiKaiu^a,  and  iiKotioats.  all  employed  occasionally  in  the  very  same  sense, 
viz.  that  of  justification,  i.e.  acquittal,  pardon,  freeing  from  condemna- 
'  tion,  accepting  and  treating  as  righteous."  There  may  be  situations  in 
wliich  the  one  might  supply  the  place  of  the  other,  but  they  have  a 
clear  characteristic  difference.  The  difference  appears  to  be  this, 
duatoaiiTi,  the  original  word  in  the  verse  before  us,  is  not  justification  ;  it 
signifies  justice  or  righteousness  in  the  abstract;  that  is,  the  quality  of 
righteousness.  It  signifies  also  complete  conformity  or  obedience  to 
the  law ;  for  if  there  be  any  breach  of  the  law,  there  is  no  righteous- 
ness. A(«a.a)//o,  as  distinguished  from  this,  signifies  an  act  of  righteous- 
ness, or  some  righteous  deed.  It  is  accordingly  used  for  the  ordinances 
of  God,  because  they  are  his  righteous  appointments,  and,  perhaps, 
because  they  typically  refer  to  the  true  "  righteousness  of  God."  In 
a  few  places  it- may  be  an  equivalent  to  6iKaioaiyn.  AiKaicoan  is  neither  the 
one  nor  the  other  of  the  above.  It  is  the  act  of  being  justified  by  this 
righteousness  when  on  trial.  Obedience  to  law  is  a  different  thing  from 
being  cleared,  or  acquitted,  or  justified,  when  tried  by  law.  A  man  is 
justified  on  the  ground  of  righteousness.  There  is  the  same  difference 
between  Ji-caioCTu-ij  and  iiKaiojats,  that  tliere  is  in  English  between  righteous- 
ness and  justification. 

In  support  of  his  explanation  of  the  phrase  "  the  righteousness  of 
God,"  naniel)%  that  it  is  the  justification  which  God  bestows,  Mr.  Stuart, 
in  the  following  observations,  shows  a  wonderful  misapprehension  of  the 
doctrine  of  those  who  oppose  the  view  of  it  which  he  adopts.  On  ver. 
22,  he  says,  "  What  that  StKatoavvr,  dcov  (righteousness  of  God)  is,  which 
is  x^P'^  ""f""  (without  law),  the  Apostle  next  proceeds  explicitly  to  de- 
velopt.  AiKaioaivn  ic  .  .  .  haov  xP"'^<>^,  the  justification  which  is  of 
God  by  faith  in  Jesus  Christ.  This  explanation  makes  it  clear  as  the 
noon-day  sun,  that  iiKaioaivn  0£oi;  (righteousness  of  God),  in  this  connexion, 
does  not  mean  righteousness,  or  the  love  of  justice,  as  an  attribute  of 
God.  For  in  what  possible  sense  can  it  be  said,  that  God's  righteous- 
ness or  justice  (as  an  essential  attribute)  is  by  faith  in  Christ?  Does 
he  possess  or  exercise  this  attribute,  or  reveal  it,  by  faith  in  Christ  ? 
The  answer  is  so  plain  that  it  cannot  be  mistaken?" — P.  1.57,  Why 
does  Mr.  Stuart  labor  to  prove,  that  the  phrase  in  question  cannot  here 
mean  thu  justice  of  God,  or  a  Divine  attribute  ?  Does  any  man  suppose 
that  it  has  here  such  a  sense?  We  do  not  understand  it  of  a  Di- 
vine attribute ;  but  of  confonnUy  to  law  by  a  Divine  work.  This 
righteousness  is  God's  righteousness,  not  because  it  is  an  attribute  of 
his  nature,  but  because  it  is  tlie  righteousness  which  God  has  provided 
and  effected  far  Lis  people,  through  the  obedience  unto  death  of  his 
9 


130  ROMANS    III.,    21. 

own  Son.  The  word  itKoioovvn,  indeed,  always  signifies  righteousness  ; 
but  it  may  mean  either  a  personal  attrihute,  or  (n)nformity  to  law.  Docs 
not  Mr.  Stuart  himself  afterwards  ex|)laiii  the  |)hrase  in  this  latter  sense? 
Why,  then,  does  he  take  it  for  granted,  that  if  it  does  not  signify  justi- 
fication, as  he  makes  it  here,  it  nuist  signify  a  j)ersonal  attribute  of  (*od? 
In  chap,  iv,,  3,  6,  and  elsewhere,  he  ailmits  that  the  word  ifaio'uuii 
(righteousness)  cannot  signify  juslificatioii,  hut  must  be  understood  as 
denoting  righteousness.  "To  say,"  he  observes  (p.  177),  ^'was  count- 
ed for  justification,  would  make  no  tolerable  sense."  But  nothing  can 
be  more  obvious,  than  that  the  Apostle  is.  in  the  fourth  chapter,  treating 
of  the  same  thing  of  which  he  is  treating  in  this  chapter,  from  the  21st 
verse.  In  all  this  connexion  he  is  still  si)eaking  of  this  iiKaioaivf,  (right- 
eousness) in  the  same  view.  Having  here  spoken  of  (iod's  righteous- 
ness, he  goes  on  to  show,  that  it  was  through  this  very  righteousness 
that  Abraham  was  justified.  The  justification  of  Abraham,  instead  of 
being  an  exception  to  what  he  had  been  teaching,  as  if  it  had  been  on 
the  ground  of  Abraham's  own  obedience  to  law,  is  appealed  to  by  the 
Apostle  as  a  proof,  as  well  as  an  illustration  and  example,  of  justification 
by  God's  righteousness  received  by  faith. 

It  makes  nothing  in  favor  of  ^Ir.  Stuart  that  there  may  be  instances 
in  which  the  word  i^Kdioawi  (righteousness)  may  be  interpreted  by  the 
word  justification,  so  as  to  make  sense.  There  is  no  signification  that 
may  not  be  ascribed  to  any  word  upon  this  principle.  A  word  may 
make  sense  in  a  passage,  when  it  is  explained  in  a  meaning  directly 
opposite  of  its  true  meaning.  This  pnnciple  the  reader  may  see  fully 
established  in  the  writings  of  Dr.  Carson.  Several  instances  have 
been  alleged  from  the  Septuagint,  in  which  it  is  asserted  that  .'(-cacoaiinj 
has  the  meaning  of  goodness,  &c. ;  but  there  is  no  instance  there  in 
which  the  word  may  not  have  its  true  meaning,  and  it  is  only  igno- 
rance of  the  import  of  the  phrase,  "  righteousness  of  God,"  that  has  in- 
duced writers  to  give  the  word  a  different  meaning.  For  instance, 
nothing  at  first  sight  appears  more  to  countenance  the  idea  that  i^Kaioavvn 
(righteousness)  expresses  mercy  than  Psalm  li.,  14.  How  could  David 
speak  of  righteousness,  if  God  would  deliver  him  from  blood-guilti- 
ness ?  He  might  well  speak  of  goodness  or  compassion,  but  would 
not  righteousness  in  God  prevent  him  from  being  acquitted?  Not  so. 
The  righteousness  of  God  was  what  David  looked  to  :  the  same  right- 
eousness that  is  more  clearly  revealed  by  Paul  in  this  Ejiistle.  And 
well  mi'dit  David  speak  of  that  righteousness,  when  by  it  he  was  clear- 
ed from  all  the  guilt  of  his  enormous  wickedness. 

The  word,  rendered  "  righteousness,"  Rom.  i.,  17,  ami  in  the  verse 
before  us,  signifies  both  justice  and  righteousness  ;  that  is  to  say,  con- 
formity to  the  law.  But  while  both  of  these  expressions  denote  this 
conformity,  there  is  an  essential  difference  between  them.  Justice 
imports  conformity  to  the  law  in  executing  its  sentence,  righteousness 
conformity  m  obeying  its  precepts,  and  this  is  the  meaning  of  the 
word  here.  If  these  ideas  be  interchanged  or  confounded,  as  they 
often  are,  the  whole -scope  of  the  Apostle's  reasoning  will  be  mis- 
understood. 


ROMANS  in.,   21.  131 

In  various  parts  of  Scripture  this  phrase,  "  the  righteousness  of  God," 
signifies  either  that  holiness  and  rectitude  of  character  which  is  the 
attribute  of  God,  or  that  distributive  justice  by  which  he  maintains  the 
authority  of  his  law  ;  but  wiicre  it  refers  to  man's  salvation,  and  is  not 
merely  a  personal  attribute  of  Deity,  it  signifies,  as  in  the  passage  be- 
fore us,  ver.  21,  that  fulfilment  of  the  law,  or  perfect  conformity  to  it 
in  all  its  demands,  which,  consistently  with  his  justice,  God  has  ap- 
pointed and  provided  for  tlie  salvation  of  sinners.  This  implies  that 
the  infinite  justice  of  his  character  requires  what  is  provided,  and  also 
that  it  is  approved  and  accepted  ;  for  if  it  be  God's  righteousness  it 
must  be  required,  and  must  be  accepted  by  the  justice  of  God.  The 
righteousness  of  God,  which  is  received  by  faith,  denotes  something 
that  becomes  the  property  of  the  believer.  It  cannot,  then,  be  here 
the  Divine  attribute  of  justice,  but  the  Divine  work  which  God  has 
wrought  through  his  Son.  This,  therefore,  determines  the  phrase  in 
this  place,  as  referring  immediately  not  to  the  Divine  attribute,  but  to 
the  Divine  work.  Tlie  former  never  can  become  ours.  This  also  is 
decisive  against  explaining  the  phrase  as  signifying  a  divine  method  of 
justification.  The  righteousness  of  God  is  contrasted  with  tlie  right- 
eousness of  man  ;  and  as  Israel's  own  righteousness,  which  they  went 
about  to  establish,  was  the  righteousness  of  their  works,  not  their 
method  of  justification,  so  God's  righteousness,  as  opposed  to  this, 
Rom.  X.,  3,  must  be  a  righteousness  wrought  by  Jehovah.  As  in  2 
Cor.  v.,  21,  the  imputation  of  sin  to  Christ  is  contrasted  with  our  be- 
coming the  righteousness  of  God  in  him,  the  latter  cannot  be  a  method 
of  justification,  but  must  intimate  our  becoming  perfectly  righteous  by 
possessing  Christ's  righteousness,  which  is  provided  by  God  for  us, 
and  is  perfectly  commensurate  with  the  Divine  justice. 

No  explanation  of  the  expression,  "the  righteousness  of  God,"  will  at 
once  suit  the  phrase  and  the  situation  in  which  it  is  found  in  the  passage 
before  us,  but  that  which  makes  it  that  righteousness  or  obedience  to 
the  law,  both  in  its  penalty  and  requirements,  which  has  been  yielded 
to  it  by  our  Lord  Jesus  Christ.  This  is  indeed  the  righteousness  of 
God,  for  it  has  been  provided  by  God,  and  from  first  to  last  has  been 
effected  by  his  Son  Jesus  Christ,  who  is  the  mighty  God  and  the  Father 
of  eternity.  Everything  that  draws  it  off  from  this  signification  tends 
to  darken  the  Scriptures,  to  cloud  the  apprehension  of  the  truth  in  the 
children  of  God,  and  to  corrupt  the  simplicity  that  is  in  Christ.  To 
that  righteousness  is  the  eye  of  the  believer  ever  to  be  directed  ;  on 
that  righteousness  must  he  rest ;  on  that  righteousness  must  he  live  ; 
on  that  righteousness  must  he  die ;  in  that  righteousness  must  he 
appear  before  the  judgment-seat;  in  that  righteousness  must  he  stand 
for  ever  in  the  presence  of  a  righteous  God.  "  I  will  greatly  rejoice 
in  the  Lord  ;  my  soul  shall  be  joyful  in  my  God  ;  for  he  hath  clothed 
me  with  the  garments  of  salvation,  he  hath  covered  me  with  the  robe  of 
righteousness."     Isaiah  Ixi.,  10. 

The  righteousness  of  God  provided  for  the  salvation  of  sinners,  like 
that  salvation  itself,  differs  essentially  from  all  other  righteousness  that 
ever  was  or  can  ever  be  performed.     It  differs  entirely  from  the  right- 


132  ROMANS  in.,  21. 

eousncss  of  men  and  angels,  in  its  atitiior,  for  it  is  the  righteousness 
not  of  creatures  but  of  the  Creator.  "  /  tlir  Lord  have  created  it," 
Isaiah  xlv.,  8.  It  is  a  divine  and  infinitely  perfect  righteousness, 
wrought  out  l)y  Jehovah  himself,  which  in  the  salvation  of  man  pre- 
serves all  his  attributes  inviolate.  It  is  the  righteousness  of  (iod  as 
of  the  (lodhead,  without  respect  to  distinction  of  personality,  and 
strictly  so  in  that  sense  in  which  the  world  is  the  work  of  God.  Tiie 
Father  created  it  by  the  Son  in  the  same  way  as  by  the  Son  he  created  '• 
the  world  ;  and  if  the  Father  effected  this  righteousness  because  his 
Son  effected  it,  then  his  Son  must  be  one  with  himself.  Peter,  in  his 
second  Epistle,  chap,  i.,  1,  according  to  the  literal  rendering  of  the 
passage,  calls  this  righteousness  the  righteousness  of  Jesus  Christ. 
"  Simon  Peter,  a  servant  and  an  apostle  of  Jesus  Christ,  to  them  that 
have  obtained  like  precious  faith  with  us,  in  the  righteousness  of  our 
God  and  Saviour  Jesus  Christ."  Most  of  the  places  in  which  the 
righteousness  of  God  is  spoken  of,  refer  to  it  as  the  righteousness  of 
the  Father,  as  in  2  Cor.  v.,  21,  where  the  Father  is  distinguished  from 
the  Son  ;  but  in  this  passage  of  Peter  it  is  explicitly  declared  to  be  the 
righteousness  of  the  Son,  where  he  is  expressly  called  (xod.  As  it 
would  be  a  palpable  contradiction  to  assert  that  the  work  of  creation 
could  be  executed  by  any  creature,  for  he  that  built  all  things  must  be 
God,  so  the  righteousness  of  God  could  not  be  ascribed  to  Jesus 
Christ,  unless  he  had  l)een  in  the  beginning  "  (Jod,"  "  with  God,"  and 
"  over  all,  God  blessed  for  ever." 

It  was  during  his  incarnation  that  the  Son  of  CJod  wrought  out  this 
righteousness.  Before  he  came  into  tlic  world  he  was  not  a  member 
or  subject  of  the  kingdom  of  heaven,  he  was  its  Head.  He  then  acted 
in  the  form  of  God  ;  that  is  to  say,  as  the  Creator  and  Sovereign  of 
the  world,  but  afterwards  in  the  form  of  a  servant.  Before  that  period 
he  was  perfectly  holy,  but  liiat  holiness  could  not  be  called  obedience. 
It  might  rather  be  said  that  the  law  was  conformed  to  Him,  than  that 
He  was  conformed  to  the  law.  His  holiness  was  exercised  in  making 
the  law,  and  by  it  governing  the  world.  But  in  this  latter  condition  it 
was  that  law  by  which  he  himself  was  governed.  His  righteousness 
or  obedience,  then,  was  that  of  infinitely  the  most  glorious  person  that 
couki  be  subjected  to  the  law.  It  was  the  righteousness  of  Emmanuel, 
God  with  us, — antl  this  obedience  of  the  Son  of  (iod  in  our  nature 
conferred  more  honor  on  the  law  than  the  obedience  of  all  intelligent 
creatures  He  gave  to  every  commandment  of  the  law,  and  to  every 
duty  it  enjoined,  more  honor  than  it  had  received  of  dishonor  from  all 
the  transgressors  that  have  been  in  the  world.  When  others  obey  the 
law,  they  derive  from  that  obedience  honor  to  themselves,  but  on  the 
occasion  now  referred  to,  it  was  the  law  that  was  honored  by  the 
obedience  of  its  Sovereign.  "The  Lord,"  says  the  Projihet,  "is  well 
pleased  for  his  righteousness'  sake  ;  he  will  magnify  the  law,  and  make 
it  honorable."     Isaiah  xlii.,  21. 

The  obedience  of  Jesus  Christ  magnified  the  law,  because  it  was 
rendered  by  Divine  appointment.  He  was  chosen  of  God  and  anointed 
for  this  end.     He  was  Jehovah,  whom  Jehovah  sent.     "  Lo,  I  come, 


ROMANS    III.,    21.  133 

and  I  will  dwell  in  the  midst  of  thee,  sailh  Jehovah, — and  thou  shall 
know  that  Jehovah  of  Hosts  hath  sent  me  unto  thee."  Zech.  ii.,  10, 
11.  And  when  it  is  considered  that  the  most  astonishing  work  of 
God  which  can  be  conceived,  is  the  incarnation  of  his  Son,  and  his 
sojourning  in  the  world,  and  that  these  wonders  were  performed  in 
order  to  magnif}'  the  law, — it  necessarily  follows,  that  it  is  impossible 
to  entertain  too  exalted  an  idea  of  the  regard  which  God  has  for  the 
character  of  his  holy  law.  In  its  author,  then,  this  rigiitcousness  is 
immeasurably  distinguished  from  any  other  righteousness.  And  not 
only  does  it  differ  in  its  author,  it  differs  also  in  its  nature,  in  its 
EXTENT,  in  its  DURATION,  and  in  its  influence,  from  all  other  right- 
eousness that  ever  was  or  ever  can  be  performed. 

In  its  nature,  this  righteousness  is  twofold,  fulfilling  both  the  pre- 
cept of  the  law  and  its  penalty.  This,  by  any  creature  the  most  exalt- 
ed, is  absolutely  impossible.  The  fulfilment  of  the  law  in  its  precepts 
is  all  that  could  be  required  of  creatures  in  their  original  sinless  condi- 
tion. Such  was  at  the  beginning  the  state  of  all  the  angels,  and  of  the 
first  man.  But  the  state  of  the  Second  Man,  the  Lord  from  heaven, 
when  he  came  into  the  world,  was  essentially  different.  Christ  was 
made  under  the  law,  but  it  was  a  broken  law,  and  consequently  he 
was  made  under  its  curse.  This  is  not  only  implied  when  it  is  said 
he  was  "  made  of  a  woman,"  who  was  a  transgressor,  but  it  is  also 
expressly  asserted  that  he  was  "made  a  curse  for  us,"  Gal.  iii.,  13. 
Justice,  therefore,  required  that  he  should  fidfil  not  only  the  precept, 
but  also  the  penalty  of  the  law, — all  that  it  threatens,  as  well  as  all  that 
it  commands. 

A  mere  creature  may  obey  the  precept  of  the  law,  or  suffer  the 
penalty  it  denounces,  but  he  cannot  do  both.  If  he  be  a  transgressor, 
he  may  be  punished  with  everlasting  destruction  from  the  presence  of 
the  Lord  ;  and  God,  whose  vengeance  he  is  suffering,  being  to  him  an 
object  of  unmingled  hatred  and  abhorrence,  there  can  be  no  place  for 
his  repentance,  his  love,  or  obedience.  But  Jesus  Christ  was  capable 
at  the  same  moment  of  suffering  at  the  hand  of  God,  and  of  obeying 
the  precept  to  love  God.  This  was  made  manifest  during  the  whole 
period  of  his  incarnation,  as  well  as  by  the  memorable  words  which 
he  uttered  on  the  cross,  "  My  God,  my  God,  why  hast  thou  forsaken 
me  ?"  We  are  here  taught  that  the  prediction  by  the  Prophet, 
"  Awake,  O  sword,  against  the  man  that  is  my  fellow,"  was  at  that 
moment  receiving  its  accomplishment.  The  sword  of  Divine  justice, 
according  to  the  prophetic  declarations  contained  in  the  22d  Psalm, 
was  then  piercing  his  inmost  soul,  but  still  he  addressed  God  as  his 
God.  From  this  it  is  evident,  that  while  suffering  under  the  full 
weight  of  his  Father's  wrath  against  tiie  sins  of  his  people,  which  lie 
had  taken  upon  him,  all  the  feelings,  both  of  love  and  confidence,  also 
expressed  in  the  same  Psalm,  were  at  that  moment  in  full  exercise. 
His  righteousness,  therefore,  or  conformity  to  the  law,  was  at  once  a 
conformity  in  two  respects  which  could  not  have  been  exemplified  but 
by  himself  throughout  the  whole  universe. 

By  the  sufferings  of  Jesus  Christ,  the  execution  of  the  law  was 


131  ROMANS    III.,    21. 

complete  ;  while  no  punishment  which  creatures  could  suflcr  can  be 
tlius  desigiialecl.  The  law  was  fullv  execiilctl  when  all  the  ihrealen- 
iiigs  it  containetl  were  carried  into  effect.  Those  who  arc  consigned  to 
everlasting  punishment  will  never  be  able  to  say,  as  our  blessed  Lord 
said  on  the  cross,  "  It  is  finished."  It  is  he  only  who  could  put  away 
sin  by  the  s.icrifice  of  hin)sclf.  By  enduring  the  threatened  punish- 
ment, he  fully  satisfied  justice.  In  token  (»f  having  received  a  full 
discharge  he  came  forth  from  the  grave  ;  and  when  he  shall  appear  the 
second  lime,  it  shall  be  witlunit  sin — the  sin  which  he  Jiad  taken  upon 
iiiiri,  aiul  all  its  effects,  being  for  ever  done  away. 

This  fulfilment  of  the  law,  in  its  penalty,  by  the  Son  of  God,  is  an 
end  which  caiuiot  otherwise  than  through  eternity  be  attained  by  the 
punishment  of  mere  creatures.  Sin,  as  committed  against  God,  is  an 
infinite  evil,  and  requires  an  infinite  punishment  which  cannot  be  borne 
in  any  limited  lime  by  those  who  are  not  capable  of  suffering  punish- 
ment in  an  iiifinilc  degree.  But  the  sufferings  as  well  as  the  obedience 
in  lime  of  Him  who  is  infinite,  are  equivalent  to  the  eternal  obedience 
and  sufferings  of  those  who  are  finite. 

The  doctrine,  that  sin  is  an  infinite  evil,  and  requires  an  infinite 
punishment,  is  objected  to  by  the  Socinians.  They  say,  that  if  each 
sin  we  commit  merits  eternal  death — in  other  words,  an  infinite  punish- 
ment— and  since  there  are  almost  an  infinite  number  of  sins  committed 
by  men,  then  it  must  be  said,  that  they  merit  an  almost  infinite  number 
of  punishments,  and,  consequently,  that  they  cannot  be  expiated  but 
by  a  like  number  of  infinite  satisfactions.  It  is  replied,  that  the  infinite 
value  of  the  death  of  the  Redeemer  equals  an  infinite  number  of 
infinite  punishments.  For  such  is  the  nature  of  infinitude,  that  it 
admits  of  no  degrees  ;  it  knows  nothing  of  more  or  less  ;  it  cannot  be 
measured  ;  it  cannot  be  augmented  ;  so  that  ten  thousand  infinities  are 
still  only  one  infinite.  And  if  Jesus  Christ  had  suffered  death  as 
many  times  as  the  number  of  the  sins  of  the  redeemed,  his  satisfaction 
would  not  have  been  greater  or  more  complete  than  by  the  one  death 
which  he  suffered. 

The  death  of  the  Son  of  (^lod  serves  to  magnify  the  law,  by  demon- 
strating the  certainty  of  that  eternal  punishment,  which,  if  broken,  it 
denounces  as  its  penalty.  There  are  no  limits  to  eternity  ;  but  when 
the  Son  of  God  bore  what  was  equivalent  to  the  eternal  punishment 
of  those  who  had  sinned,  he  furnished  a  visible  demonstration  of  the 
eternal  punishment  of  sin. 

But  if  nothing  beyond  the  suffering  of  the  penalty  of  the  law  had 
taken  place,  men  would  only  have  been  released  from  the  punishment 
due  to  sin.  If  they  were  to  obtain  the  reward  of  obedience,  its  pre- 
cepts must  also  be  obeyed  ;  and  this  was  accomi)lishcd  to  the  utmost 
by  Jesus  Christ.  Every  command  it  enjoins,  as  well  as  every  prohibi- 
tion it  contains,  were  in  all  respects  fully  honored  by  him.  In  this 
manner,  and  by  his  sufferings,  he  fulfilled  all  righteousness.  The 
righteousness,  therefore,  of  our  God  and  Saviour  Jesus  Christ  is 
infinitely  glorious.  It  is  the  righteousness  of  the  lawgiver  ;  and, 
beuig  m  its  character  twofold,  it  differs  entirely  in  its  nature  from  all 


ROMANS    III.,    21.  135 

Other  righteousness,  and  is  of  an  order  infinitely  higher  than  ever  was 
or  can  be  exennplificd  by  any  or  all  of  the  orders  of  intelligent  creatures. 
This  righteousness  differs  also  from  all  other  righteousness  in  its 
EXTENT.  Every  creature  is  bound  for  himself  to  all  tliat  obedience  to 
his  Creator  of  which  he  is  capable.  He  is  under  the  obligation  to  love 
God  with  all  his  heart,  with  all  his  soul  and  with  all  his  strength,  and 
beyond  this  he  cannot  advance.  It  is  evident,  therefore,  that  he  can 
have  no  superahounding  righteousness  to  be  placed  in  the  way  of  merit 
to  the  account  of  another.  And,  besides  this,  if  he  has  sinned,  he  is 
bound  to  suffer  for  himself  the  ivJiole  penalty  annexed  to  disobedience, 
no  part  of  which,  consequently,  can  be  borne  by  him  to  satisfy  for  the 
transgression  of  others.  He  is  not  in  possession  of  a  life  at  his  own 
disposal  to  lay  down  for  them  ;  and,  if  he  had  laid  it  down,  it  being  in 
that  case  forfeited  for  ever,  he  could  not  take  it  again.  But  the  obe- 
dience of  Jesus  Christ,  who  is  himself  infinite,  as  well  as  the  punish- 
ment he  suflfered,  being  in  themselves  of  infinite  value,  are  capable  of 
being  transferred  in  their  effects  without  any  diminution  in  their 
respective  values.  His  life,  too,  was  his  own  ;  and,  as  he  suffered 
voluntarily,  his  obedience  and  sufferings,  which  were  infinitely  merito- 
rious, might,  with  the  most  perfect  regard  to  justice,  be  imputed  to  as 
many  of  those  of  whose  nature  he  partook,  as  to  the  Supreme  Ruler 
shall  seem  good. 

This  righteousness  likewise  differs  from  all  other  righteousness  in 
its  DURATION.  The  righteousness  of  Adam  or  of  angels  could  only 
be  available  while  it  continued  to  be  performed.  The  law  was  binding 
on  them  in  every  instant  of  their  existence.  The  moment,  therefore, 
in  which  they  transgressed,  the  advantages  derived  from  all  their  previous 
obedience  ceased.  But  the  righteousness  of  God,  brought  in  by  his 
Son,  is  an  "  e?;er/^/5/mo"  righteousness,"  Dan.  ix.,  24.  It  was  performed 
within  a  limited  period  of  time,  but  in  its  effects  it  can  never  termi- 
nate. "  Lift  up  your  eyes  to  heaven,  and  look  upon  the  earth  beneath  ; 
for  the  heavens  shall  vanish  awav  like  smoke,  and  the  earth  shall  wax 
old  like  a  garment,  and  they  that  dwell  therein  shall  die  in  like  man- 
ner :  but  my  salvation  shall  he  for  ever,  and  my  righteousness  shall  not 
be  abolished — my  righteousness  shall  he  for  ever"  Isa.  li.,  6,  8.  "  Thy 
righteousness  is  an  everlasting  righteousness,"  Ps.  cxix.,  142.  "  By 
one  offering  he  hath  perfected  for  ever  them  that  arc  sanctified,"  Heb. 
x.,  14.  "  By  his  own  blood  he  entered  in  once  into  the  holy  place, 
having  obtained  eternal  redemption,"  Heb.  ix.,  12.  In  respect  to  its 
duration,  then,  this  righteousness  reaches  back  to  the  period  of  man's 
fall,  and  forward  through  the  endless  ages  of  eternity. 

The  paramount  influence  of  this  righteousness  is  also  gloriously 
conspicuous.  It  is  the  sole  ground  of  the  reconciliation  of  siimers  with 
God,  and  of  their  justification  before  him,  and  also  of  intercession  with 
him  before  the  throne.  "  If  any  man  sin,  we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  rigJileous,"  1  John  ii.,  1.  It  is  the  price  paid 
for  those  new  heavens  and  that  new  earth,  wherein  dvvelleth  righteous- 
ness ;  for  that  kingdom  prepared  for  those  who  are  clothed  with  right- 
eousness— a  kingdom  commensurate  with  the  dignity  of  him  by  whom 


136  ROMANS    III.,    21. 

it  was  provided.  The  paradise  in  wliicli  Adam  was  placed  at  his  crea- 
tion was  a  paradise  on  earth.  It  might  he  corrupted,  it  iniglit  be 
defiled,  and  it  might  fade  away,  all  of  which  accordingly  look  place. 
Rut  the  paradise  which,  in  virtue  of  the  righteousness  of  (Jod,  is  pro- 
vided, ami  to  the  hope  of  wliich,  by  the  resurrection  of  Jesus  Christ 
from  the  daid,  his  jieojile  are  hcgoilen,  is  an  inheritance  which  is 
i/icorrnptihle  and  innlrjUrd,  and  that  fadeih  not  airotj,  reserved  in 
heaven.  Tliis  righteousness,  then,  is  the  ransom  by  which  men  are 
delivered  from  going  down  to  the  pit  of  evcrhisting  destruclion,  and  the 
price  of  heavenly  and  eternal  glory.  It  is  the  fine  linen,  clean  and 
white,  in  which  llie  l)ride,  the  Lamlj's  wife,  sliall  be  arrayed,  "for  the 
fine  linen  is  the  righteousness  of  saints."  Man  was  made  lower  than 
tliC  angels,  but  this  righteousness  exalts  him  above  them.  The 
redeemed  people  of  (iod  stand  nearest  to  the  throne,  while  the  angels 
stand  "  round  about"  them.  They  enter  heaven  clothed  with  a  right- 
eousness infmitely  belter  than  that  which  angels  possess,  or  in  which 
Adam  was  created. 

The  idea  which  some  entertain,  that  the  loss  incurred  by  the  fall  is 
only  compensated  by  what  is  obtained  through  the  redemption  that 
is  in  Christ  Jesus,  is  so  far  from  being  just,  that  the  superabound- 
ing  of  the  gain  is  unspeakable  and  immense.  By  the  disobedience 
of  the  first  Adam,  the  righteousness  with  which  he  was  originally 
invested  was  lost  for  himself  and  all  his  post(!riiy,  and  the  sin  wliich 
he  had  committed  was  laid  to  their  charge.  By  the  obedience  of  the 
second  Adam,  not  only  the  guilt  of  that  one  olfence  is  removed,  but 
pardon  also  is  procured  for  all  the  personal  transgressions  of  the 
children  of  God  ;  while  the  righteousness,  intinilely  glorious,  which  he 
wrought,  is  placed  to  their  account.  By  tlie  entrance  of  sin  and  death, 
the  inheritance  on  earth  was  forfeited.  By  the  gift  of  the  everlasting 
righteousness,  their  title  to  eternal  glory  in  heaven  is  secured.  And 
not  as  it  loas  by  one  that  sinned,  so  is  the  ^ift :  for  the  judgment  was 
by  one  to  condemnation  ;  but  the  first  gift  is  of  many  offences  unto 
justification.  For  if  by  one  man^s  offence,  death  reigned  by  one ; 
much  more  they  which  receive  abundance  of  grace,  and  of  the  gift  of 
righteousness,  shall  reign  in  life  by  one,  Jesus  Christ,  ch.  v.,  16,  17. 

The  evidence  of  the  truth  of  Christianity  might  be  rested  on  this 
one  point — the  righteousness  of  God  pro\jded  for  the  salvation  of 
sinners.  How  could  such  an  idea  as  that  of  a  vicarious  everlasting 
rigliteousness,tomeet  all  the  demands  of  a  DROKEN  law,  have  ever  entered 
into  the  conception  of  men  or  angels  ?  If  it  could  have  suggested 
itself  to  the  highest  created  intelligence,  and  had  the  question  been 
asked  of  all  the  host  of  heaven  standing  around  the  throne  of  God, 
"  on  his  right  hand  and  his  left,"  Who  shall  work  this  righteousness, 
what  answer  could  have  been  given  ?  What  expedient  for  its  accom- 
plishtnent  could  have  been  proposed  by  one  or  all  of  them  together? 
All  must  have  stood  silent  before  their  Maker.  As  no  one  in  heaven, 
nor  on  earth,  neither  under  the  earth,  was  able  to  open  the  book 
with  the  seven  seals,  neither  to  look  thereon,  which  was  a  subject 
of  such  bitter  lamentation  to  the  beloved  disciple  ;  so  no  one,  neither 


ROMANS    III.,    21.  137 

man  nor  angel,  nor  all  the  elect  angels  together,  could  have  wrought  the 
righteousness  necessary  for  the  justification  of  a  sinner.  He  alone, 
who  is  Emmanuel,  God  with  us,  who  alone  could  open  that  book  and 
loose  the  seals  thereof,  could  "  bring  in  this  everlasting  righteousness," 
of  which  it  may  be  truly  said,  that  eye  had  not  seen  it,  nor  ear  heard 
it,  neither  iiad  it  entered  into  the  heart  of  man,  till  God  revealed  it  by 
his  Spirit. 

Without  laio. — This  righteousness  is  "  the  righteousness  of  God," 
and  altogether  independent  of  any  obedience  of  man  to  law,  more  or 
less.  As  the  righteousness  of  God  is  the  perfect  fulfilment  which  the 
law  demands,  it  is  evidently  impossible  that  any  other  righteousness  or 
obedience  can  be  added  to  it  or  mixed  with  it.  On  the  cross,  Jesus 
Christ  said,  It  is  finished  ;  that  is,  it  is  perfected.  To  exhibit  this 
PERFECTION, — this  fulfilment  of  the  law, — this  grand  consummation,  is 
the  great  object  of  the  Apostle,  in  the  Epistle  to  the  Hebrews,  chap, 
vi.,  1.  And  Christ,' it  is  said,  Rom.  x.,  4,  is  the  end  of  the  law,  for 
righteousness  to  everyone  that  believeth.  In  each  of  these  passages, 
the  word  used  for  "perfection,"*  or  "  end,"  is,  in  tlie  original,  the  'same 
as  the  word  "  finished,"  used  on  the  cross.  And  those  persons  are  de- 
scribed as  ignorant  of  God's  righteousness,  who  go  about  to  establish 
their  own  righteousness,  and  have  not  submitted  themselves  to  the 
righteousness  of  God.  "  Without  law,"  then,  signifies,  not  without  per- 
fect obedience,  but  without  any  regard  whatever  to  the  obedience  of 
man  to  the  law.  The  obedience  which  the  believer  is  enabled  to  render 
to  the  law,  has  no  part  in  his  justification,  nor  could  it  justify,  being  al- 
ways imperfect.  The  Apostle  had,  in  the  foregoing  verse,  affirmed, 
that  by  his  obedience  to  the  law  no  man  could  be  justified  ;  he  estab- 
lishes the  same  truth  in  the  28th  verse  of  this  chapter,  and  in  the  5th 
.verse  of  the  4th  chapter,  in  a  manner  so  explicit,  as  to  place  his  mean- 
ing beyond  all  question.  In  the  same  sense  he  declares.  Gal  iii.,  21, 
that  "  if  there  had  been  a  law  given  which  could  have  given  life,  verily 
righteousness  should  have  been  by  the  law."  And  again  he  affirms, 
Gal.  li.,  21,  "  If  righteousness  come  by  the  law,  then  Christ  is  dead  in 
vain."  It  is  needless  here  to  dispute,  as  many  do,  about  what  law  the 
Apostle  alludes  to,  whether  moral  or  ceremonial.  It  is  to  the  law  of 
God,  whether  written  or  unwritten,  whatever  is  sanctioned  by  his  au- 
thority, whether  ceremonial  or  moral,  all  of  which  have  been  fulfilled  by 
the  righteousness  of  God,  Matt,  iii.,  15. 

The  righteousness  of  God  is  now  'manifested  ;  that  is,  clearly  disco- 
vered, or  made  fully  evident.  It  was  darkly  revealed  in  the  shadows 
of  the  law,  and  more  clearly  in  the  writings  of  the  prophets,  but  now  it 
is  revealed  in  its  accomplishment.     It  was   manifested  in  the  life   and 


*  Tlie  import  of  ttiis  word  perfection  (Heb.  vi.,  1),  which  is  the  leading  expression 
in  the  Epistle  to  the  Hebrews,  and  the  key  to  the  whole  of  it,  Mr.  Stuart  has  entirely 
misunderstood  in  his  commentary  on  tluit  Epistle,  as  he  has  misunderstood  the  meaning 
of  the  phrase,  the  righteousntss  of  God,  the  leading  expression  in  this  Epistle  to  the 
Romans  For  the  signification  of  the  word  Perfection,  which  so  often  occurs  in  the 
Epistle  to  the  Hebrews,  and  is  also  misunderstood  by  the  other  Commentators,  I  refer 
to  my  "  Evidences,"  vol.  i.,  p.  43S.     3d  Edition. 


138  ROMANS    HI.,    21. 

deatlj  of  Jesus  Christ,  and  was,  by  liis  resurrection  from  the  dead, 
openly  declared  on  the  part  of  (Jod.  By  him,  who  was  (Jod  manifest 
in  the  flesh,  it  was  wrou^dil  out  while  he  was  on  earth.  lie  fidfilltd  all 
ri'Witeousncss  ;  not  one  jot  of  tlie  law,  either  in  its  precepts  or  threalen- 
in"^s,  passeil  from  it,  but  all  was  accomplished  ;  and  of  tliis  rii^lileous- 
ness  the  Holy  Spirit,  when  he  came,  was  to  convince  the  world,  John 
xvi.,  8. 

This  righteousness  is  manifested  in  the  doctrine  of  the  Apostles. 
Besides  being  introduced  so  frequently  in  this  Epistle  to  the  Romans, 
it  is  often  referred  to  and  exhibited  in  the  other  apostolical  epistles.  To 
the  Apostles  was  committed  the  ministration  of  the  new  dispensation, 
characterized  as  the  "  ministration  of  rigJdeousness,'"  2  Cor.  iii.,  9. 
By  that  dispensation,  and  not  by  the  law,  righteousness  is  come,  (ial. 
ii.,  21.  In  writing  to  the  Philippians,  Paul  calls  it  "the  righteousness 
which  is  of  God  by  fuith  ;"  and  contrasts  it  with  his  own  righteousness 
which  is  of  the  law,  Phil,  iii.,  9.  Peter  addresses  his  second  Epistle 
to  those  who  had  obtained  precious  faith  in  the  righteousness  of  our 
God  and  Saviour  Jesus  Christ,  2  Peter  i.,  1.  In  one  word,  besides 
expressly  naming  it  in  many  places  under  the  designation  of  righteous- 
ness, the  grand  theme  of  the  writings  of  the  Apostles,  as  well  as  of 
their  preaching,  was  the  obedience  and  sufferings  even  unto  death  of 
the  Lord  Jesus  Christ.  Him,  tiiey  declared  to  be  "  the  end  of  the  law 
for  righteousness  to  every  one  that  belicveth  ;"  while  they  exposed  the 
error  of  such  as  went  about  to  estal)lish  their  own  righteousness,  and 
did  not  submit  themselves  to  the  righteousness  of  God. 

Being  ivitnessed  by  the  law. — In  the  first  part  of  this  verse,  "  with- 
out law^"  where  the  article  is  wanting,  signifies  law  indefinitely — what- 
ever has  been  delivered  to  man  by  God  as  his  law,  and  in  whatever 
way  ;  but  here,  with  the  article,  it  refers  to  the  five  books  of  Moses, 
thus  distmguished  from  the  writings  of  the  Prophets,  according  to  the 
usual  division  of  the  Old  Testament  Scriptures,  and  adopted  by  our 
Lord,  Luke  xxiv.,  44.  This  righteousness  was  obscurely  testified  in 
the  first  promise,  respecting  tiie  bruising  of  the  serpent's  head.  It  was 
expressly  named  in  the  declaration  of  the  manner  of  Abraham's  justifi- 
cation, where  it  is  recorded  that  he  believed  in  the  Lord,  and  he 
counted  it  to  him  for  righteousness,  Gen.  xv.,  6,  as  also  in  the  covenant 
which  God  made  with  iuin,  of  which  the  sign,  that  is,  circumcision,  was 
a  seal  or  pledge  of  the  righteousness  which  is  by  faith  :  and  when  it 
was  promised  that  the  blessing  of  Abraham,  which  is  this  righteousness, 
was  to  come  on  all  nations,  (Jen.  xii.,  3.  It  was  intimated  in  the 
writino-s  of  Moses,  in  every  declaration  of  the  forgiveness  of  sin,  and 
every  call  to  repentance.  All  the  declarations  of  mercy  that  are  to  be 
found  in  the  law  of  Moses  belonged  to  the  gospel.  They  are  all 
founded  on  the  Messiah  and  his  righteousness,  and  are  made  in  conse- 
quence of  (iod's  purj)ose  to  send  his  Son  in  the  fulness  of  time  into  the 
world,  and  of  the  first  promise  respecting  the  seed  of  the  woman. 

The  ri'ditcousness  of  (iotl  was  witnessed  not  only  in  all  the  declara- 
tions of  mercy  and  calls  to  repentance,  but  also  by  the  whole  economy 
of  the  law  of  which  Moses  was  the  mediator.     Abraham  was  chosen, 


ROMANS    III.,    21.  139 

his  posterity  collected  into  a  nation,  and  a  country  appropriated  to  them, 
that  from  the  midst  of  them,  according  to  iiis  promise,  God  niigiit  raise 
up  a  prophet,  who,  like  unto  Moses,  was  to  be  a  lawgiver  and  mediator, 
to  whom,  turning  from  Moses,  they  should  listen  so  soon  as  he  appear- 
ed, Ueut.  xviii.,  15,  19.  The  law  of  everlasting  obligation  was  given 
to  that  nation,  and  renewed  after  it  had  been  broken  by  them,  and  then 
solemnly  deposited  in  the  ark  of  the  testimony,  in  token  that  it  should 
be  preserved  entire,  and  in  due  time  fulfilled  by  him  of  whom  the  ark 
was  a  type. 

The  sacrifices  offered  by  the  Patriarchs,  and  the  whole  of  the  cere- 
monial law  in  all  its  typical  ordinances  and  observances,  bear  their  direct 
though  shadowy  testimony,  to  the  righteousness  of  God,  of  which 
Noah  was  alike  a  preacher  and  an  heir,  2  Peter  ii.,  5  ;  Heb.  xi.,  7. 

The  righteousness  of  God  luas  witnessed  by  the  Prophets.  Of  their 
testimonies  to  it  the  following  are  a  few  examples  from  the  Psalms  : — 
"  Deliver  me  from  blood-guiltiness,  O  God,  thou  God  of  my  salvation  ; 
and  my  tongue  shall  sing  aloud  of  thy  righteousness,''''  Psalm  li.,  14. 
"My  mouth  shall  show  forth  thy  righteousness  and  thy  salvation  all  the 
day  ;  for  I  know  not  the  numbers  thereof.  I  will  go  in  the  strength  of 
the  Lord  God  ;  I  will  make  mention  of  thy  righteousness,  even  of  thine 
only.  Thy  righteousness,  also,  0  God,  is  very  high.  My  tongue  also 
shall  talk  of  thy  righteousness  all  the  day  long,"  Psalm  Ixxi.,  15,  16, 
19,  24.  "  Mercy  and  truth  are  met  together  ;  righteousness  and  peace 
have  kissed  each  other.  Truth  shall  spring  out  of  the  earth  ;  and 
righteousness  shall  look  down  from  heaven.  Righteousness  shall  go 
before  him,  and  shall  set  us  in  the  way  of  his  steps,"  Psalm  Ixxxv.,  10, 
13.  "  In  thy  name  shall  they  rejoice  all  the  day  ;  and  in  thy  righteous- 
ness shall  they  be  exalted,"  Psalm  Ixxxix.,  1(3.  "  Tliy  righteousness 
is  an  everlasting  righteousness,"  Psalm  cxix.,  142.  "  They  shall 
abundantly  utter  the  memory  of  thy  great  goodness,  and  shall  sing  of 
thy  righteousness,''''  Psalm  cxlv.,  7. 

The  righteousness  of  the  Messiah,  as  connected  with  salvation,  is 
the  constant  theme  of  the  Prophets,  especially  of  Isaiah.  "  The  Lord 
is  well  pleased  for  his  righteousness'  sake  ;  lie  will  magnify  the  law, 
and  make  it  honorable,"  Isa.  xlii.,  21.  "  Drop  down,  ye  heavens,  from 
above,  and  let  the  skies  pour  down  righteousness ;  let  the  earth  open, 
and  let  them  bring  forth  salvation,  and  let  righteousness  spring  up  to- 
gether ;  I  the  Lord  have  created  it,"  Isa.  xlv.,  8.  The  heavens  were 
to  drop  down  this  righteousness,  and  the  skies  were  to  pour  it  down, 
while  men's  hearts,  barren  like  the  earth  without  rain,  were  to  be 
opened  to  receive  it  by  faith,  having  no  part  in  doing  anything  to 
procure  the  gift.  "  JSurely,  shall  one  say.  In  the  Lord  have  I  right- 
eousness and  strength  :  In  the  Lord  shall  all  the  seed  of  Israel  be  jus- 
tified, and  shall  glory,"  Isa.  xlv.,  24,  25.  "  I  bring  near  my  righteous- 
ness ;  it  shall  not  be  far  off,  and  my  salvation  shall  not  tarry  ;  and  I 
will  place  salvation  in  Zion  for  Israel  my  glory,"  Isa.  xlvi.,  13.  "  My 
righteousness  is  near  ;  my  salvation  is  gone  forth — my  salvation  shall 
be  for  ever,  and  my  righteousness  shall  not  be  abolished.  Hearken 
unto  me,  ye  that  know  righteousness,''^  Isa.  li.,  5,  7.     "  By  his  know- 


140  ROMANS    III.,    22. 

ledge  shall  my  righteous  servant  justify  many,"  Isa.  liii.,  11.  "  This 
is  the  heritage  of  the  servants  of  the  Lord  ;  and  their  riirhlcousncss  is 
of  mo,  sailh  the  Lord,"  Isa.  liv.,  17.  "  Thus  saith  the  l^ord,  Keep  ye 
judizinenl,  and  do  justice  :  for  my  salvation  is  near  to  cotne,  and  my 
righteousness  to  be  revealed,"  Isa.  Ivi,,  1.  "  For  as  tlie  earlh  l)ringeth 
forlli  her  l)ud,  and  as  the  garden  causeth  the  things  that  arc  sown  in  it 
to  spring  forth  ;  so  the  Lord  (Jod  will  cause  righteousness  and  praise 
to  spring  forth  before  all  the  nations,"  Isa.  Ixi,,  11.  "  For  Zion's  sake 
will  I  not  hold  my  peace,  and  for  Jerusalem's  sake  I  will  not  rest,  until 
the  righteousness  thereof  go  forth  as  brightness,  and  the  salvation 
thereof  as  a  lamp  that  burnetii.  And  the  Gentiles  shall  sec  thy  right- 
eousness, and  all  kings  thy  glory,"  Isa.  Ixii.,  1,2. 

"  Behold,  the  days  come,  sailh  the  Lord,  that  I  will  raise  unto  David 
a  righteous  Branch,  and  a  King  shall  reign  and  prosper,  and  shall  exe- 
cute judgment  and  justice  in  the  earth.  In  his  days  Judah  shall  be 
saved,  and  Israel  shall  dwell  safely  ;  and  this  is  his  name  whereby  he 
shall  be  called,  Jehovah  our  Righteousness,"  Jer.  xxiii.,  5.  "  Se- 
venty weeks  are  determined  upon  thy  people,  and  upon  thy  holy  city, 
to  finish  the  transgression,  and  to  make  an  end  of  sins,  and  to  make 
reconciliation  for  iniquity,  and  to  bring  in  everlasting  righteousness," 
Daniel  ix.,  24.  "  It  is  time  to  seek  the  Lord,  till  he  come  and  rain 
rigfitcousncss  upon  you,"  Hosea  x.,  12.  '*  But  unto  you  that  fear  my 
name  shall  the  Sun  of  Righteousness  arise  with  healing  in  his  wings," 
Mai.  iv.,  2.  To  Balaam,  who  beheld  the  Saviour  at  a  distance,  he  ap- 
peared as  a  star  ;  "  There  shall  come  a  star  out  of  Jacob,"  Num.  xxiv., 
17  ;  while  to  Malaclij,  the  last  of  the  prophets,  on  his  nearer  approach, 
he  appeared  as  the  Sun. 

V.  22. — Even  the  righteousness  of  God,  which  is  by  faith  of  Jesus  Christ  unto  all 
and  upon  all  them  that  believe. 

This  righteousness  of  God,  to  which  the  law  and  the  prophets  render 
their  testimony,  and  which  is  now  manifested  in  the  gospel,  whereby 
man  is  justified,  is  not  imputed  to  him  on  account  of  any  work  of  his 
own  in  obedience  to  the  law,  but  is  received,  as  the  Apostle  had  already 
declared,  in  the  17lh  verse  of  chapter  first,  by  faith  alone.  Faith  is  no 
part  of  that  righteousness  ;  but  it  is  through  faith  that  it  is  received, 
and  becomes  available  for  salvation.  Faith  is  the  belief  of  the  Divine 
testimony  concerning  that  righteousness,  and  trust  in  him  who  is  its 
author.  Faith  perceives  and  acknowledges  the  excellency  and  suitable- 
ness of  God's  righteousness,  and  cordially  embraces  it.  "  Faith  is  the 
substance  of  things  hoped  for,  the  evidence  of  things  not  seen ;"  be- 
cause, though  we  do  not  yet  possess  what  God  has  promised,  and  do 
not  yet  see  it  accomplished  in  ourselves,  we  see  it  accomplished  in  Jesus 
Christ,  in  whom  what  we  hope  for  really  exists.  In  respect  to  the  pro- 
mises not  yet  fulfilled,  believers  are  now  in  the  same  situation  as  the 
fathers  were  of  old  respecting  the  unaccomplished  pronuses  in  their 
day.  Like  them,  they  see  these  promises  afar  off,  are  persuaded  of 
them,  and  embrace  them.  Believers  thus  flee  to  Christ  and  his  right- 
eousness, as  the  refuge  set  before  them  in  the  gospel.     By  faith  lliey 


ROMANS    III.,    22.  141 

receive  him  as  their  Surety,  and  place  their  trust  in  him,  as  representing 
them  on  the  cross,  in  his  death,  and  in  his  resurrection. 

Before  we  can  have  a  right  to  anything  in  Christ,  we  must  be  one 
with  him  ;  wc  must  be  joined  with  him  as  our  head,  being  dead  to  l!ie 
law  and  married  to  him  ;  and  as  this  union  is  accomphshed  through 
faith,  his  righteousness,  which  we  receive,  and  which  becomes  ours  in 
this  way,  is  therefore  called  the  righteousness  which  is  by  faith  of 
Jesus  Christ,  Rom.  iii.,  22  ;  the  righteousness  of  faith,  Rom.  iv.,  11, 
13;  and  the  righteousness  ivhich  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  Inj  faith,  Phil,  iii.,  9.  It  is  called  the 
righteousness  of  faith,  because  faith  is  the  only  instrument  which  God 
is  pleased  to  employ  in  applying  his  righteousness.  It  is  not  called 
the  righteousness  of  any  other  grace,  but  of  faith  ;  Ave  never  read  of 
the  righteousness  of  repentance,  of  humility,  of  meekness,  or  of  charily. 
These  are  of  great  price  in  the  sight  of  God,  but  they  have  no  office  in 
justifying  a  sinner.  This  belongs  solely  to  faith ;  for  to  him  that 
worketh  not  but  believeth,  is  righteousness  imputed  ;  and  faith  is  the 
gift  of  God. 

This  righteousness  is  unto  all. — It  is  set  before  all,  and  pro'^laimed 
to  all,  according  to  the  commandment  of  our  blessed  Lord  ; — "  Go  ye 
into  all  the  world,  and  preach  the  gospel  to  every  creature."  Upon  all, 
is  connected  with  the  words  that  follow,  viz.,  them  that  believe. 
While  it  is  proclaimed  to  all  men,  it  is  actually  upon  believers.  It  is 
not  put  into  them,  as  their  sanctification  is  wrouglit  in  the  soul  by  the 
Holy  Spirit ;  but  it  is  placed  upon  them  as  a  robe  : — "  He  hath  covered 
me  with  the  robe  of  righteousness,''''  Isa.  Ixi.,  10.  It  is  the  white 
raiment  given  by  Jesus  Christ  to  them  who  hear  his  voice,  that  they 
may  be  clothed,  and  that  the  shame  of  their  nakedness  may  not  appear, 
Rev.  iii.,  18.  It  is  the  fine  linen  clean  and  white  with  which  the  bride, 
the  Lamb's  wife,  is  arrayed  ;  for  the  fine  linen  is  the  righteousness  of 
saints,  Rev.  xix.,  8.  Thus,  Jesus  Christ  is  made  of  God  to  them  that 
are  in  him,  righteousness,  1  Cor.  i.,  30. 

Righteous7iess.^-^''T\\\i,  doubtless,  is  meant,"  says  Archbishop 
Leighton,  in  his  sermon  on  1  Cor.  i.,  30,  "  of  the  righteousness  by 
which  we  are  justified  before  God  ;  and  he  is  made  this  to  us,  applied 
by  faith  :  His  righteousness  becomes  ours.  That  exchange  made,  our 
sins  are  laid  over  upon  him,  and  his  obedience  put  upon  us.  This,  the 
great  glad  tidings,  that  we  are  made  righteous  by  ('hrist :  It  is  not  a 
righteousness  wrought  by  us,  but  given  to  us,  and  put  upon  us.  This 
carnal  reason  cannot  apprehend,  and,  being  proud,  therefore  rejects  and 
argues  against  it  ;  and  says,  how  can  this  thing  be  ?  But  faith  closes 
with  it,  and  rejoices  in  it ;  without  either  doing  or  suffering,  the  sinner 
is  acquitted  and  justified,  and  stands  as  guihless  of  breach,  yea,  as 
having  fulfilled  the  whole  law.  And  happy  tlicy  that  thus  fasten  upon 
this  righteousness — they  may  lift  up  tlieir  faces  with  gladness  and 
boldness  before  God  :  whereas  the  most  industrious  self-saving  justici- 
ary, and  though  in  other  men's  eyes  and  his  own  possibly  lor  the 
present,  he  makes  a  glistering  show,  yet,  when  he  shall  conic  to  be 
examined  of  (iod,  and  tried  according  to  the  law,  he  shall   be  covered 


142  ROMANS  in.,  23. 

Willi  shame,  and  confounded  in  his  folly  and  guiltiness.  B\it  faith 
triumphs  over  self-uuworlhincss,  and  sin,  and  death,  and  the  law ; 
shroudin<{  the  soul  luulcr  the  mantle  of  Jesus  Christ ;  and  there  it  is  safe. 
All  accusations  fall  off,  haviiiir  nowhere  to  fasten,  unh^ss  some  blemish 
could  he  found  in  that  rii^iitiHiusness  in  which  faith  hath  wrapt  itself. 
This  is  the  very  spring  of  soliil  peace,  and  fills  the  soul  with  peace  and 
joy.  But  still  men  W(.)uld  have  something  within  themselves  to  make 
out  the  matter,  as  if  this  robe  needed  any  such  piecing,  and  not  find- 
ing what  they  desire,  thence  disquiet  and  unsettlemcnt  of  mind  arises. 
True  it  is  that  faith  purifies  the  heart  and  works  holiness,  and  all 
graces  flow  from  it :  But  in  this  work  of  justifying  the  sinner  it  is  alone, 
and  cannot  admit  of  any  mixture." 

V.  21. — (For  tliere  a  no  difference  ;  r>r  all  h;ive  sinned,  and  come  short  of  the  glory 
of  God.) 

The  Apostle  introduces  this  parenthesis  to  preclude  the  supposition 
that  the  receiving  of  the  righteousness  of  God  is  not  indispensably 
necessary  to  €ve7'i/  individual  of  the  human  race  in  order  to  salvation, 
and  lest  it  should  be  imagined  that  there  is  any  difTerence  in  the  way  in 
which,  or  on  account  of  which,  it  is  received.  As  there  is  no  difference 
between  Jews  and  Gentiles  with  respect  to  their  character  as  sinners, 
so  that  there  is  no  difference  with  respect  to  tiiem  as  to  the  receiving 
of  God's  righteousness — no  difrcrence  either  as  to  sin  or  salvation — 
all  of  them  are  guilty,  and  salvation  through  faith  is  published  to  them 
all.  "  For  there  is  no  difTerence  between  the  Jew  and  the  Greek  ;  for 
the  same  Lord  over  all  is  rich  unto  all  that  call  upon  him,"  Rom.  x., 
12.  Before  men  receive  this  righteousness,  they  are  all  under  the  curse 
of  the  broken  law,  and  in  a  slate  of  condemnation.  Whatever  distinc- 
tion there  may  be  among  them  otherwise,  whether  moral  in  their  con- 
duct, good  and  useful  members  of  society,  discharging  respectably  and 
decently  the  external  duties  of  that  situation  in  which  they  are  placed, 
or  having  a  zeal  of  God,  but  not  according  to  knowledge,  and  going 
about  to  establish  their  own  righteousness, — or  whether  they  be  im- 
moral in  their  lives,  entirely  abandoned  to  every  vice,  they  all  stand 
equally  in  need  of  this  righteousness — it  is  equally  preached  to  them 
all — it  is  in  the  same  manner  bestowed  upon  all  who  believe.  The 
reason  of  this  is,  that  all  have  sinned — all,  without  one  exception,  as 
had  been  proved,  are  "  under  sin." 

The  Apostle  adds,  as  a  consequence  of  this,  that  they  have  come 
short  of  the  glory  of  God.  They  have  come  short,  as  in  running  a 
race,  having  now  lost  all  strength  (Rom.  v.,  6)  and  ability  in  themselves 
to  glorify  God,  and  attain  to  the  possession  and  enjoyment  of  his 
glory.  \n  the  second  chapter,  the  Apostle,  in  announcing  the  terms  of 
the  law,  had  declared  that  the  way  to  obtain  eternal  life  was  in  seeking 
for  glory  by  patient  continuance  in  well-doing,  and  that  to  those  who 
work  good,  honor  and  peace  would  be  awarded.  In  other  words,  "  if 
ihou  will  enter  into  life,  keep  the  conmiandments  ;"  but  he  had  after- 
wards proved  that  in  this  way  it  was  altogether  unattainable,  since  by 
the  deeds  of  the  law  no  flesh  shall  be  justified.     In  this  place  he  more 


ROMANS  irr.,  24.  l43 

briefly  repeals  the  same  tnilli,  that  all  men,  willioiit  cxccptioi/,  being 
sinners,  have  come  short  of  this  glory,  while  he  is  pointing  out  the  way 
in  which,  through  the  atonement  of  the  Saviour,  and  faith  in  that 
atonement,  believers  may  now  "rejoice  in  hope  of  the  glory  of  God." 
All  men,  on  the  ground  of  their  obedience  to  law,  come  short  of  glori- 
fying (lod,  for  to  glorify  God  is  the  whole  of  the  law, — even  the 
second  table  is  to  be  obeyed  to  glorify  God,  who  requires  it.  If  they 
come  short  of  obeying  the  law,  they  have,  as  sinners,  come  short  of 
that  glory,  and  honor,  and  immortality,  in  his  presence,  which  can  only 
be  obtained  through  the  "  salvation  which  is  in  Christ  Jesus,  with 
eternal  glory,"  2  Tim.  ii.,  10. 

V.  24. — Being  justified  freely  by  his  grace,  through  the  redemption  that  is  in  Christ 
Jesus. 

Justified. — Justification  stands  opposed  both  to  accusation  and  con- 
demnation. "  Who  shall  lay  anything  to  the  charge  of  God's  elect  ? 
It  is  God  that  justifieth  ;  who  is  he  that  condemneth  ?"  "  Them  whom 
God  effectually  calleth,  he  also  freely  justifieth  ;  not  by  infusing  right- 
eousness into  them,"  as  is  well  expressed  in  the  Westminster  Confes- 
sion of  Faith,  "  but  by  pardoning  their  sins,  and  by  accounting  and 
accepting  their  persons  as  righteous, — not  for  anything  wrought  in 
them,  or  done  by  them,  but  for  Christ's  sake  alone  ;  not  by  imputing 
faith  itself,  the  act  of  believing,  or  any  other  evangelical  obedience,  to 
them  as  their  righteousness  ;  but  by  imputing  the  obedience  and  satis- 
faction of  Christ  unto  them,  they  receiving  and  resting  on  him  and  his 
righteousness  by  faith  ;  which  faith  they  have  not  of  themselves,  it  is 
the  gift  of  (xod."  Or,  according  to  Dr.  Owen,  on  justification,  "  This 
imputation  is  an  act  of  God,  ex  mera  gratia,  of  his  mere  love  and 
grace,  Avhereby,  on  the  consideration  of  the  mediation  of  Christ,  he 
makes  an  effectual  grant  and  donation  of  a  true,  real,  perfect  righteous- 
ness,— even  that  of  Christ  himself,  unto  all  that  do  believe,  and 
accounting  it  as  theirs,  on  his  own  gracious  act,  both  absolves  them 
from  sin,  and  granteth  them  right  and  title  unto  eternal  life."  The 
Helvetic  Confession  of  Faith,  adopted  by  the  church  at  Geneva,  in 
1536,  and  by  all  the  evangelical  churches  in  Switzerland  thirty  years 
afterwards,  explains  justification  as  follows  : — "  The  word  to  justify, 
signifies,  in  the  writings  of  the  Apostle  St.  Paul,  when  he  speaks  of 
justification,  to  pardon  sins,  to  absolve  from  guilt  and  punishment,  to 
receive  into  grace,  and  to  declare  righteous.  The  righteousness  of 
Jesus  Christ  is  imputed  to  believers. — Our  Saviour  is  then  charged  with 
the  sins  of  ihe  world,  he  has  taken  them  away,  he  has  satisfied  Divine 
justice.  It  is  then  only  on  account  of  Jesus  Christ  dead  and  risen, 
that  God,  pacified  towards  us,  does  not  impute  to  us  our  sins,  but 
that  he  imputes  to  us  the  righteousness  of  his  Son,  as  if  it  were  ours  ; 
so  that,  thenceforward,  we  are  only  cleansed  from  our  sins,  but  besides, 
clothed  with  the  righteousness  of  Christ,  and  by  it  absolved  from  the 
punishment  of  sins,  from  death,  or  from  condemnation,  accounted  right- 
eous, and  heirs  of  eternal  life.  Thus,  to  speak  properly,  it  is  God 
only  who  justifies  us,  and  he  justifies  us  solely  for  the  sake  of  Jesus 


144  ROMANS  iir.,  21. 

Christ,  not  imputing  to  us  our  sins,  but  imputing  to  us  the  rigliteous- 
ness  of  Christ." 

In  the  Homily  of  the  Church  of  England,  on  "justification,"  it  is 
said — "  Jiistification  is  not  the  ofHcc  of  man,  but  of  (iod  ;  for  man  can- 
not make  himself  righteous  by  his  own  works,  neitlier  in  pari  nor  in 
whole  ;  for  that  were  the  greatest  arroganey  and  presumption  of  man 
that  antichrist  could  set  up  against  (lod,  to  afFirm  that  a  man  might  by 
his  own  works  take  away  and  purge  his  own  sins,  and  so  justify  jiim- 
sclf.  But  justification  is  the  office  of  God  only,  and  is  not  a  thing 
which  we  render  unto  him,  but  which  we  reeeive  of  him;  not  which 
wo  give  to  iiim,  but  whicli  we  take  of  him  by  his  free  mercy,  and  by 
the  only  merits  of  his  most  dearly  beloved  Son,  our  only  Redeemer, 
Saviour,  and  Justifier,  Jesus  Christ :  So  that  the  true  understanding 
of  this  doctrine,  we  be  justified  freely  by  faith  without  works,  or  that 
we  be  justified  by  Christ  only,  is  not  thai  this  our  own  act  to  believe  in 
Christ,  or  this  our  faith  in  Christ  whicii  is  within  us  doth  justify  us, 
and  deserve  our  justification  unto  us  (for  that  were  to  count  ourselves 
to  be  justified  by  some  act  or  virtue  that  is  within  ourselves),  but  the 
true  understanding  and  meaning  thereof  is,  thai  although  we  hear  God's 
word,  and  believe  it,  although  we  have  faith,  hope,  charit}",  repentance, 
dread,  and  fear  of  God  within  us,  do  never  so  many  works  thereunto  ; 
yet  wc  must  renounce  the  merit  of  all  our  said  virtues,  of  faith,  hope, 
charily,  and  all  other  virtues,  which  wc  either  have  done,  shall  do,  or 
can  do,  as  things  that  must  be  far  too  weak,  and  insufficient,  and  imper- 
fect to  deserve  remission  of  our  sins  and  our  justification  ;  and  there- 
fore we  must  trust  only  in  God's  mercy,  and  that  sacrifice  which  our 
High  Priest  and  Saviour  Jesus  Christ,  the  Son  of  God,  once  offered 
for  us  on  the  cross."  Again,  "  This  doctrine  all  old  and  ancient  authors 
of  Christ's  Church  do  approve.  This  doctrine  adornelh  and  setlelh 
forth  the  glory  of  Christ,  and  bealeth  down  the  glory  of  man  ;  this 
whosoever  denieth,  is  not  to  he  'accounted  for  a  Christian  man,  nor  for 
a  setter  forth  of  Christ's  glory,  but  for  an  adversary  of  Christ  and  his 
gospel,  and  for  a  setter  forth  of  man's  vain  glory."  The  above  quota- 
tions are  not  given  in  the  way  of  authority,  but  as  expressing  the  truth, 
and  evincing  the  unanimity  of  believers  of  different  communions  on 
this  all-important  point.  The  sum  of  them  is,  that  believers  arc  ab- 
solved from  condemnation,  and  entitled  to  eternal  life,  l)y  tlie  free  and 
sovereign  favor  of  God,  as  its  original  first  moving  cause,  without  any 
desert  in  themselves,  but  solely  in  virtue  of  the  righteousness  of  Christ, 
which  includes  an  infinitely  valuable  price  of  redemption,  a  price  that 
was  paid  for  ihem  by  his  obedience  and  sufferings  lo  death. 

There  is  no  "  coiidemnation  to  them  which  arc  in  Christ  Jesus." 
The  moment  a  sinner  is  united  lo  him  the  sentence  of  condemnation 
under  which  he  formerly  lay,  is  remitted,  and  a  sentence  of  justification 
is  pronounced  by  God.  Justification,  then,  is  at  once  co/upletc — in 
the  imputation  of  a  perfect  righteousness,  the  actual  pardon  of  all  past 
sins,  the  virtual  pardon  of  future  sins,  and  the  grant  and  title  to  the 
heavenly  inheritance.  The  believer  is  found  in  Christ  having  ihe  right- 
eousness which  is  of  God,  Phil,  iii.,  9.     "  Surely,  shall  one  say,  in  the 


ROMANS    III.,    24.  145 

Lord  have  I  righteousness,^''  Isa.  xlv.,  24.  He  is  complete  in  Christ, 
Col.  ii.,  10,  who,  by  one  offering,  hath  for  ey ex  perfected  him,  Heb.  x., 
14.  In  him  the  law  has  been  fulfilled,  Rom.  viii.,  4  ;  his  sin  has  been 
made  Christ's  and  the  righteousness  which  God  requireth  by  the  law 
has  been  made  his.  "  He  hath  made  him  to  be  sin  for  us,  who  knew 
no  sin;  that  we  might  be  made  the  righteousness  of  God  in  him," 
2  Cor.  v.,  21.  On  this  passage  Chrysostom  remarks,  "What  word, 
what  speech  is  this  ?  what  mind  can  comprehend  or  express  it  ?  For 
he  saith,  He  made  him  who  was  righteous  to  be  made  a  sinner,  that  he 
might  make  sinners  righteous.  Nor  yet  doth  he  say  so  neither,  but 
that  which  is  far  more  sublime  and  excellent.  For  he  speaks  not  of  an 
inclination  or  affection,  but  expresseth  the  quality  itself.  For  he 
says  not,  he  made  him  a  sinner,  but  sin,  that  we  might  be  made  not 
merely  righteous,  but  righteousness — and  that  the  righteousness  of 
God."*  When  we  are  here  said  to  be  made  the  righteousness  of  God 
in  him,  the  meaning  is,  that  we  are  made  righteous  in  such  a  degree  as 
admits  of  no  addition.  We  could  not  be  more  righteous  if  our  whole 
nature  and  constitution  were  made  up  of  this  one  attribute,  and  there 
were  nothing  in  us  or  about  us  but  righteousness. 

After  the  Lord  Jesus  Christ  condescended  to  take  on  him  our  sins, 
it  would  not  have  been  just  for  him  not  to  accoimt  for  them  ;  his  respon- 
sibility for  them  was  then  the  same  as  if  he  had  himself  sinned.  On 
this  proceeded  God's  treatment  of  him  in  hiding  his  face  from  him,  till 
the  debt  was  paid. .  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us  ;  that  is,  being  cursed,  as  the  Apostle 
explains  it.  As  the  sins  of  Israel  were  all  laid  on  the  head  of  the  scape- 
goat, so  "  the  Lord  hath  laid  on  him  the  iniquity  of  us  all."  "  How 
could  he  die,"  says  Charnock,  "  if  he  was  not  a  reputed  sinner  ?  Had 
he  not  first  had  a  relation  to  our  sin,  he  could  not  in  justice  have  under- 
gone our  punishment.  He  must,  in  the  order  of  justice,  be  supposed 
a  sinner  really,  or  by  imputation.  Really  he  was  not ;  by  imputation, 
then,  he  was."  On  the  whole,  believers  are  accounted  and  pronounced 
righteous  by  God ;  and  if  so  accounted  by  him,  it  is  and  must  be  true 
in  fact,  that  they  are  righteous,  for  righteousness  is  imputed  to  them ; 
that  is,  it  is  placed  to  their  account — made  over  to  them — because 
really  theirs — and,  therefore,  without  the  smallest  deviation  from  truth 
or  fact — which  is  impossible  in  the  great  Judge — he  will,  from  his 

*  To  explain  Christ's  being  made  sin  in  this  passage  with  Dr.  Macknight,  Mr.  Stuart, 
and  others,  as  signifying  his  being  made  a  sin-offering,  ought  to  be  most  strenuously 
rejected.  It  entirely  perverts  the  meaning  of  the  passage,  which  asserts  the  transfer- 
ence of  the  sin  of  the  believer  to  Christ,  and  of  Christ's  righteousness  to  the  believer. 
He  submitted  not  only  to  be  treated  as  a  sin-offering,  but  to  be  made  sin  for  his  people. 
It  takes  away  the  contrast,  and  obscures  one  of  tlie  strongest  expressions  of  the  vicari- 
ous nature  of  Christ's  sufferings  that  is  to  be  found  in  the  Bible.  In  the  same  way, 
when  it  is  said  (Heb.  ix.,  2S),  He  shall  "  appear  the  second  time  without  sin  unto  salva- 
tion," the  true  meaning  of  the  passage  is  lost  by  changing  the  phrase,  "  without  sin," 
as  in  the  common  version,  to  "  without  a  sin-offering,"  according  to  Dr.  Macknight  and 
Mr.  Stuart.  When  Jesus  Christ  first  appeared,  he  came  covered  over  with  the  sin 
which  was  imputed  to  him  ;  but  when  he  shall  come  the  second  time,  not  the  amallest 
remainder  of  it  shall  be  found  either  upon  him  or  his  people. 

10 


146  ROMANS    III.,    24. 

throne  of  judgment  in  the  last  day,  pronounce  them  "  righteous, ^^  Matt. 
XXV.,  37,  4(). 

The  plan  of  salvation  through  the  righteousness  of  Jesus  Christ,  is  so 
deep  and  astonishing  an  instance  of  l)ivine  wisdom,  that  while  it  is  not 
at  all  perceived  by  the  wisdom  of  the  world,  it  even  in  some  measure 
lies  hid  from  those  who  are  savingly  eidightened  by  it.  Many  Ciirisliaiis 
are  afraid  to  give  the  Scriptural  language  on  this  subject  the  full  extent  of 
its  meaning ;  and  instead  of  representing  themselves  as  being  made  right- 
eous, perfectly  righteous  by  the  righteousness  of  the  Son  of  God,  they 
look  on  their  justification  as  merely  an  accounting  of  them  as  righteous 
while  they  are  not  so  in  reality.  They  think  that  God  mercifully  looks  on 
them  in  a  light  which  is  more  favorable  than  the  strictness  of  truth  will 
warrant.  But  the  Scriptures  represent  believers  as  truly  righteous, 
possessing  a  righteousness  fully  answerable  to  all  the  demands  of  the 
law.  By  their  union  with  Christ  they  are  "  dead  to  sin,"  and  the 
righteousness  of  the  law  is  fulfilled  in  them,  ch.  viii.,  4.  They  have 
paid  its  penalty  and  fulfilled  its  utmost  demands,  and  are  "  made  the 
righteousness  of  God  in  him."  God  never  accounts  anyone  to  be  what 
he  is  not  in  reality,  and  as  Christ's  righteousness  is  reckoned  ours  as 
well  as  Adam's  sin,  believers  ought  to  consider  themselves  as  truly 
righteous  in  Christ  as  they  are  truly  guilty  in  Adam.  These  two  facts 
mutually  reflect  light  on  each  other.  Adam  was  the  figure  of  Christ, 
and  our  sin  in  Adam  is  perfectly  analogous  to  our  righteousness  in 
Christ,  "  For  as  by  one  man's  disobedience  many  were  made  sinners, 
so  by  the  obedience  of  one  shall  many  be  made  righteous,"  ch.  v.,  19. 

Freely  by  his  grace. — The  expression  is  redoubled  to  show  that  all 
is  of  God,  and  that  nothing  in  this  act  of  justification  belongs  to,  or 
proceeds  from  man.  It  is  perfectly  gratuitous  on  the  part  of  God,  both 
as  to  the  mode  of  conveyance  and  tlie  motive  on  which  it  is  vouchsafed. 
Nothing  being  required  of  man  in  order  to  his  justification,  in  the  way 
of  price  or  satisfaction,  and  there  being  no  prerequisite  or  preparatory 
dispositions  to  merit  it  at  the  hand  of  God,  believers  are  therefore  said 
to  be  justified  by  his  ^race,  which  excludes  on  their  part  both  price  and 
merit.  And  lest  it  should  be  imagined  that  grace  does  not  proceed  in 
its  operation,  as  well  as  in  the  choice  of  its  objects,  consistently  with 
its  character  of  sovereign  and  unmerited  goodness,  the  Apostle  adds 
the  word  freely ;  that  is,  without  cause  or  motive  on  the  part  of  man. 
The  word  here  rendered  "freely"  is  the  same  as  that  used  by  our  Lord, 
when  he  says,  they  hated  me  without  a  cause,  John  xv.,  25.  "  Freely 
(gratuitously)  ye  have  received,  freely  give,"  Matt,  x.,  8  ;  2  Cor.  xi.,  7 ; 
2  Thess.  iii.,  8  :  "  For  naught"  (gratis),  Rev.  xxi.,  6,  and  xxii.,  17  ;  or 
without  price,  as  Isaiah  Iv.,  1.  This  term  "  freely,"  in  the  most  abso- 
lute manner  excludes  all  consideration  of  anything  in  man  as  the  cause 
or  condition  of  his  justification.  Tlic  means  by  which  it  is  received  is 
faith  ;  and,  in  the  commencement  of  the  next  chapter,  faith  is  placed  in 
opposition  to  all  works  whatever,  and  in  verse  16lh  of  that  chapter  it  is 
said,  "  Therefore  it  is  of  faith,  that  it  might  be  by  grace."  Faith  is  the 
constituted  medium  through  which  man  receives  "  the  gift  of  righteous- 
ness ;"  because,  as  Paul  there  affirms,  it  interferes  not  with  the  gratui- 


ROMANS   III.,   24.  147 

tous  nature  of  the  gift.  It  is  impossible  to  express  more  strongly  than 
in  this  place,  that  justification  is  bestowed  without  the  smallest  regard 
to  anvliiing  done  by  man.  It  cannot  be  pretended  that  it  comes  in 
consequence  of  repentance,  or  anything  good  either  existing  or  foreseen 
in  him.  God  "  justifieth  the  ungodly"  Rom.  iv.,  5.  It  comes,  then, 
solely  by  grace — free,  unmerited  favor.  "  And  if  by  grace,  then  it  is 
no  more  of  works  ;  otherwise  grace  is  no  more  grace,"  Rom.  xi.,  6. 
This  is  said  respecting  the  election  of  believers  to  eternal  life,  and 
equally  holds,  according  to  the  passage  before  us,  in  respect  to  their 
justification.  Speaking  of  the  advocates  of  human  merit,  "  What  can 
they  say,"  observes  Luther  in  answer  to  Erasmus,  "  to  the  declaration 
of  St.  Paul.  Being  justified  freely  by  his  grace.  Freely,  what  does 
that  word  mean  ?  How  are  good  endeavors  and  merit  consistent  with 
a  gratuitous  donation  ?  Perhaps  you  do  not  insist  on  a  merit  of  con- 
dignity  but  only  of  congruity.  Empty  distinctions.  How  does  Paul 
in  one  word  confound  in  one  mass  all  the  asserters  of  every  species 
and  of  every  degree  of  merit  ?  All  are  justified  freely,  and  without 
the  works  of  the  law.  He  who  affirms  the  justification  of  all  men  who 
are  justified  to  be  perfectly  free  and  gratuitous,  leaves  no  place  for 
works,  merits,  or  preparations  of  any  kind — no  place  for  works  either 
of  condignity  or  congruity  ;  and  thus,  at  one  blow,  he  demolishes  both 
the  Pelagians,  with  their  complete  merits,  and  our  Sophists,  with  their 
petty  performances." 

Through  the  redemption  that  is  in  Christ  Jesus. — The  great  bless- 
ing of  justification  is  described  above  as  proceeding  from  the  free  grace 
of  God,  which  is  the  fountain  from  whence  flow  pardon,  righteousness, 
and  salvation,  excluding  all  works,  whether  before  or  after  faith.  Here 
it  is  referred  to  the  mei-itorious  price  provided  by  God,  and  that  is  the 
redemption  which  is  in  Christ  Jesus.  For  though  it  comes  freely  to 
man,  yet  it  is  through  the  redemption  or  purchase  of  the  Son  of  God. 

The  word  redemption  signifies  a  buying  back,  and  necessarily  sup- 
poses an  alienation  of  what  is  redeemed.  In  general  it  imports  a  deli- 
verance effected  by  a  price,  and  sometimes  a  deliverance  by  power. 
In  this  last  sense  it  is  said,  "  Now  these  are  thy  servants,  and  thy  peo- 
ple, whom  thou  hast  redeemed  by  thy  great  power,"  Neh.  i.,  10.  "I 
will  redeem  you  with  a  stretched  out  arm,"  Exod.  vi.,  6  ;  Ps.  Ixxvii., 
15.  The  resurrection  of  the  body  by  an  act  of  Divine  power  is  called 
a  redemption,  Ps.  xlix.,  15;  Rom.  viii.,  23.  But,  more  generally,  re- 
demption signifies  in  Scripture  deliverance  by  price,  as  that  of  slaves, 
or  prisoners,  or  persons  condemned,  when  they  are  delivered  from 
slavery,  captivity,  or  death,  by  means  of  a  ransom.  The  word  is  here 
used  in  this  last  acceptation.  Man  had  rebelled  against  God,  and  in- 
curred the  just  condemnation  of  his  law,  but  God  by  his  free  grace,  and 
of  infinite  compassion,  had  substituted  his  own  Son  in  the  place  of  the 
guilty,  and  transferred  from  them  to  him  the  obligation  of  their  punish- 
ment. He  hath  made  him  to  suflTer  and  die  for  their  sins,  the  just  for 
the  unjust,  that  he  might  bring  them  to  himself.  "  His  own  self  bare 
our  sins  in  his  own  body  on  the  tree,"  1  Peter  iii.,  18  ;  ii.,  24.  In 
this  manner  the  Scriptures  represent  the  blood  or  death  of  Jesus  Christ, 


148  ROMANS    III.,    24. 

as  ilie  ransom  price,  lie  came  to  give  his  life  a  ransom  for  many, 
Matt.  XX.,  28  ;  1  Cor.  vi.,  20.  "  Ye  were  not  redeemed  willi  corrupti- 
ble things,  as  silver  and  gold,  from  your  vain  conversation,  received  by 
tradition  from  your  fatlicrs,  but  with  the  precious  blood  of  Christ,"  1 
Peter  i.,  18.  "  Thou  wast  slain,  and  hast  redeemed  us  to  God  by  thy 
blood,"  Rev.  v.,  9.  "Having  predestinated  us  unto  the  adoption  of 
children  by  Jesus  Christ  to  himself,  according  to  the  good  pleasure  of  ^ 
his  will,  to  the  praise  of  the  glory  of  his  grace,  wherein  he  hath  made"^ 
us  accepted  in  the  licloved  ;  in  whom  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins,  according  to  the  riches  of  his  grace, 
wherein  he  hath  abounded  toward  us  in  all  wisdom  and  prudence," 
Eph.  i.,  7;  Col.  i.,  14.  If,  then,  we  are  accounted  righteous  before 
God,  because  redeemed  with  a  price  paid  by  another,  we  receive  what 
is  not  in  ourselves,  or  in  any  measure  from  ourselves. 

In  everyplace  in  Scripture  where  our  redemption  in  Christ  is  men- 
tioned, there  is  an  allusion  to  the  law  of  redemption  among  the  Jews. 
This  law  is  contained  in  the  book  of  Leviticus,  ch.  xxv.,  where  we 
find  regulations  laid  down  for  a  twofold  redemption,  a  redemption  of 
persons  and  a  redemption  of  possessions.  The  redemption  of  posses- 
sions or  inheritances  is  regulated,  verse  23-28,  and  that  of  persons 
from  verse  47  to  the  end  of  the  chapter,  in  both  these  cases,  none 
had  a  right  to  redeem  but  either  the  person  himself  who  had  made  the 
alienation,  or  some  other  tiiat  was  near  of  kin  to  him.  But  none  of 
Adam's  family  ever  was,  or  ever  will  be,  able  to  redeem  himself  or 
others.  "  None  of  them  can  by  any  means  redeem  his  brother,  nor 
give  to  God  a  ransom  for  him,  for  the  redemption  of  their  soul  is  pre- 
cious," Ps.  xlix.,  7.  It  is  too  precious  to  be  accomplished  by  such 
means,  and  had  there  been  no  other  it  would  have  "  ceased  for  ever." 
All  mankind  had  been  engaged  in  a  warfare  against  God,  and  as  rebels 
were  condemned  to  deatii.  Satan  had  taken  the  whole  human  race 
captive,  and  employed  them  in  the  drudgery  of  sin.  From  the  sen- 
tence of  death  and  the  slavery  of  sin,  it  was  impossible  for  any  of 
them  ever  to  have  been  set  free,  if  Christ  had  not  paid  the  ransom  of 
his  blood.  But  He,  the  Son  of  God,  having  from  all  eternity  under- 
taken the  work  of  redemption  of  those  whom  God  gave  him,  and  being 
substituted  by  the  everlasting  covenant  which  God  made  with  him  in 
their  place,  the  right  of  redemption  was  vested  in  him,  by  vim.  of  his 
covenant  relation  to  them.  And  that  nothing  might  be  wanting  either 
to  constitute  him  their  legal  kinsman-redeemer,  or  to  evidence  him  to  be 
so,  he  took  on  him  their  nature,  and  in  that  nature  paid  their  ransom  to 
the  last  mite.  Thus  he  performs  the  part  of  the  Redeemer  of  his  peo- 
ple, redeeming  them  from  slavery  and  from  death,  and  redeeming  for  them 
that  inheritance  which  they  had  forfeited,  and  which  they  could  not 
redeem  forthemselves.  In  some  cases  both  these  sortsof  redemption  were 
conjoined,  and  the  person  redeemed  was  espoused  to  him  wiio  redeemed 
her;  and  in  this  manner  our  Lord  Jesus  Clirist  has  redeemed  his 
Church.  Having  redeemed  the  heavenly  iniieritance  for  her,  he  has  at 
the  same  tinie  redeemed  her  from  her  state  of  bondage,  and  has 
betrothed  her  to  himself.     "  I  will  betroth  thee  unto  me  for  ever  ;  yea, 


ROMANS    III.,    24.  149 

I  will  betroth  thee  unto  me  m  righteousness,  and  in  judgment,  and  in 
loving-kindness,  and  in  mercies.  I  will  even  betroth  thee  unto  mc  in 
faithfulness  ;  and  thou  shalt  know  the  Lord,"  Hosea  xi,,  19,  20. 

The  Socinian  talks  of  redemption  as  an  act  merely  of  God's  power, 
and  of  Christ  as  offering  his  sacrifice  by  presenting  himself  in  heaven 
after  his  death.  But  this  is  not  redemption.  There  is  not  only  a  price 
paid,  but  that  price  is  expressly  stated.  "  In  whom  we  have  redemp- 
tion through  his  bloods  His  blood,  then,  is  the  price  by  which 
we  have  redemption,  "  even  the  forgiveness  of  sins,"  Col.  i.,  14.  The 
same  thing  that  is  redemption,  is  in  another  point  of  view  forgiveness, 
yet  these  two  things  in  human  transactions  are  incompatible.  Where 
there  is  forgiveness  there  is  no  price  or  redemption  ;  where  there  is 
redemption  there  is  no  forgiveness.  But  in  the  salvation  of  the  gospel 
there  are  both.  There  is  a  price,  but  as  God  himself  has  paid  the 
price,  it  is  forgiveness  with  respect  to  man  as  much  as  if  there  had 
been  no  price.  How  wonderful  is  the  wisdom  of  God  manifested  in 
the  gospel  !  Grace  and  justice,  mercy  and  punishment,  are  blended 
together  in  the  most  perfect  harmony. 

Many  seem  to  think  that  nothing  can  be  essentially  wrong  in  the 
views  of  those  who  speak  of  gratuitous  salvation.  Yet  this  may  be 
most  explicitly  confessed,  and  the  distinguishing  features  of  the  gospel 
overlooked  or  even  denied.  Arians  do  not  deny  a  gratuitous  salvation. 
They  contend  that  salvation  is  gratuitous,  and  boast  that  they  are  the 
only  persons  who  consistently  hold  this  doctrine.  Calvinists,  they  say, 
have  not  a  God  of  mercy  ;  he  gives  nothing  without  a  price.  Their 
God,  they  boast,  is  a  God  of  mercy,  for  he  pardons  without  any  ran- 
som. Now  the  glory  of  the  gospel  is,  that  grace  reigns  through 
righteousness.  Salvation  is  of  grace  ;  but  this  grace  comes  to  us  in  a 
way  of  RIGHTEOUSNESS.  It  is  grace  to  us,  but  it  was  brought  about  in 
such  a  way  that  all  our  debt  was  paid.  This  exhibits  God  as  just  as 
merciful.  Just  in  requiring  full  compensation  to  justice,  and  merciful 
because  it  was  He,  and  not  the  sinner,  who  provided  the  ransom.  He 
who  is  saved  is  saved  without  an  injury  to  justice.  Salvation  is  in  one 
point  of  view  forgiveness,  but  in  another  it  is  redemption. 

Still  however  it  is  urged,  that  though  it  is  here  said  that  God  justifies 
man  freely  by  his  grace,  yet,  as  a  price  has  been  paid  for  it,  this  takes 
away  from  the  freeness  of  the  gift.  But  he  who  pays  the  ransom  is 
one  and  the  same,  as  has  just  been  observed,  with  him  who  justifies, 
so  that  the  freeness  of  the  blessing  on  the  part  of  God  is  not  in  the 
smallest  degree  diminished.  This  proves  that  the  doctrine  of  a  free 
justification,  through  an  atonement,  rests  entirely  on  the  doctrine  of  the 
Deity  of  Jesus  Christ ;  on  which  also  rests  the  transfer  of  his  right- 
eousness to  the  guilty ;  for,  as  has  already  been  shown,  no  mere 
creature  can  have  the  least  particle  of  merit  to  transfer  to  another. 
Every  creature  is  bound  for  himself  to  fulfil  the  whole  law.  After 
doing  all  that  is  possible  for  him,  in  the  way  of  obedience,  he  must 
confess  himself  to  be  an  unprofitable  servant,  Luke  xvii.,  10. 

This  redemption  is  in,  or  by  Christ  Jesus. — It  is  wholly  in  him  and 
solely  accomplished  by  him.     Through  the  period  of  his  ministry  on 


150  ROMANS    III.,    25. 

earth,  his  disciples  who  followed  him  were  not  aware  of  the  work  he 
was  accoinplisliinff.  During  his  agony  in  the  garden  they  were  asleep. 
When  seized  by  his  persecutors  to  be  put  to  death,  they  all  forsook 
him  and  fled.  "Behold,"  says  he,  "the  hour  Cometh,  yea  is  now  come, 
that  ye  shall  be  scattered,  every  man  to  his  own,  and  shall  leave  me 
alone."  No  one  participated  or  bore  any  share  with  him  in  that  great 
work,  which  according  to  his  appeal  to  his  Father,  on  which  he  founded 
the  petitions  he  offered  for  himself  and  his  people,  he  alone  had  con- 
summated :  "  I  have  glorified  thee  on  earth :  I  have  finished  the  work 
which  thou  gavest  me  to  do." 

V.  25. Whom  God  hath  set  forth  to  be  a  propitiation  throueth  faith  in  his  blood,  to 

declare  his  righteousness  for  the  remission  of  sins  that  are  past,  through  the  forbear- 
ance of  God. 

In  the  end  of  the  preceding  verse,  the  Apostle  had  said,  that  believ- 
ers are  justified  freely  by  the  grace  of  God,  through  the  redemption  that 
is  in  Christ  Jesus.  This  redemption  he  here  further  explains.  God 
hath  set  forth  his  Son  to  be  a  propitiatory  sacrifice  to  make  satisfaction 
to  his  justice.  The  expression  Set  forth  means  to  exhibit  to  public 
view — to  place  before  the  eyes  of  men,  to  manifest,  according  as  it  is 
said,  "  who  verily  was  fore-ordained  before  the  foundation  of  the  world, 
but  was  manifested  in  these  last  times  for  you,"  1  Pet.  i.,  20.  To  be 
a  propitiation. — Some  understand  this  as  meaning  a  propitiatory,  signi- 
fying the  mercy-seat,  as  the  same  word  is  translated,  Ileb.  ix.,  5;  some 
as  a  propitiatory  sacrifice  which  is  to  be  preferred.  But  it  comes  to  the 
same  thing  if,  according  to  our  translation,  it  be  rendered  propitiation, 
considering  the  word  to  be  the  adjective  taken  substantively.  And  this 
is  countenanced  by  1  John  ii.,  2,  and  iv,,  10 ;  tliough  a  different  word 
is  employed,  but  of  the  same  derivation.  By  a  propitiation  is  meant, 
that  which  appeaselh  the  wrath  of  God  for  sins,  and  obtains  his  favor, 
as  it  is  said,  Heb.  ii.,  17,  where  the  corresponding  verb  is  used,  to 
make  reconciliation  for  (to  propitiate)  the  sins  of  the  people,  and  God 
be  merciful  to  me  a  sinner.  He  was  thus  pacified  towards  believers  in 
Jesus  Christ,  and  made  favorable  to  them,  the  demands  of  his  law  and 
justice  being  satisfied,  and  every  obstruction  to  the  exercise  of  his 
mercy  towards  them  removed.  This  propitiation  of  Christ  was  typified 
by  the  propitiatory  sacrifices  whose  blood  was  shed,  and  by  the  mercy- 
seat  which  was  called  the  propitiatory, — that  illustrious  type  of  Christ 
and  his  work — covering  the  ark  in  which  the  law  to  be  fulfilled  by  him 
was  deposited,  and  on  it,  and  before  it,  the  blood  of  the  sacrifices  was 
sprinkled  by  the  High  Priest.  Through  faith  in  his  blood. — This 
propitiation  was  made  by  blood,  by  which  is  to  be  understood  all  the 
sufferings  ol  Christ,  and  above  all  his  death,  by  which  they  were  con- 
summated. And  this  becomes  a  propitiation  to  us  through  faith  in  his 
blood ;  that  is,  when  we  believe  that  his  death  is  a  sacrifice  which 
makes  atonement  for  us,  and  when  we  rest  on  it  as  a  sufficient  answer 
to  all  accusations  against  us  of  the  law  of  God,  which  in  the  punishment 
of  death,  it  demanded  for  sin,  for  "  without  shedding  of  blood  is  no 


Xr  ROMANS    III.,    25.  151 

remission."  The  expression,  "  through  faith  in  his  blood,"  linnils  to 
believers  the  effect  of  this  propitiation.* 

God  hath  not  only  set  forth  his  Son  to  be  a  propitiatory  sacrifice,  to 
be  available  through  faith  in  his  blood,  but  also  hath  done  this  to  declare 
or  manifest  his  righteousness.  Righteousness. — Some  here  translate 
this  word  faithful/iess,  or  the  righteousness  of  the  character  of  God,  or 
veracity;  some  goodness ;  some  holi7iess ;  some  pardoning  ?/ierc?/;  but 
all  are  wrong,  and  such  translations  are  opposed  to  the  sense  of  the 
passage.  It  is  righteousness,  namely,  the  righteousness  of  God,  on 
account  of  which  the  gospel  is  the  power  of  God  unto  salvation,  ch.  i., 
17,  to  which  the  Apostle  had  recurred  in  the  21st  and  22d  verses  of 
this  chapter,  declaring  that  it  is  now  manifested.  "Righteousness"  in 
the  above  passages  is  the  same  as  in  the  one  before  us,  and  in  the  fol- 
lowing verse.  In  the  21st  and  22d  verses  the  expression  employed  is 
the  "  righteousness  of  God,"  and  in  this  and  the  following  verse  "  his 
righteousness."  Is  it  then  to  be  supposed,  that  in  repeating  the  same 
expression  four  times  in  the  same  breath,  and  with  a  view  to  establish 
the  same  truth,  the  Apostle  used  it  in  various  senses,  first,  as  that 
righteousness  which  fulfils  the  law  which  God  has  provided  for  sinners, 
and  then  as  the  faithfulness,  or  goodness,  or  holiness,  or  mercy,  or  justice 
of  God,  or  the  righteousness  of  his  character  ? — ideas  entirely  different 
from  the  former.  That  the  meaning  of  the  expression,  "  his  righteous- 
ness," is  the  same  in  this  and  the  following  verse  as  that  of  the  "  right- 
eousness of  God"  in  verses  21,  22,  appears  unquestionable  from  the 
reason  given  in  this  21st  verse  for  setting  forth  Jesus  Christ  to  be  a 
propitiation  for  sin.  This,  as  is  twice  repeated,  first  here,  and  then  in 
the  following  verse,  was  for  the  purpose  of  declaring  or  manifesting 
God's  righteousness.  In  the  21st  verse,  it  is  asserted  that  the  right- 
eousness of  God  is  now  manifested,  and  in  the  25th  verse  it  is  shown 
in  what  way  it  is  now  manifested,  namely,  by  setting  forth  Christ  as  a 
propitiation  for  sin,  and  in  the  following  verse  the  reason  is  given, 
namely,  for  what  purpose  it  is  now  manifested.  On  the  whole,  then, 
notwithstanding  that  a  different  sense  is  generally  affixed  to  it  by  com- 
mentators, it  appears  clear  that  the  signification  of  the  expression 
"righteousness,"  is  the  same  in  each  of  these  four  verses  which 
stand  in  so  close  a  connexion.  This  signification  being  the  same  in  aU 
the  above  instances,  and  generally  in  the  various  other  places  in  the 
Epistle  in  which  it  so  often  occurs,  entirely  corresponds  with  the  whole 
tenor  of  the  Apostle's  discourse,  which  is  to  prove  that  a  perfect  right- 
eousness is  provided  by  God  for  man,  who  has  lost  his  righteousness, 
and  on  which  he  had  so  forcibly  dwelt  throughout  the  first  and  second 
chapters,  and  dowm  to  the  21st  verse  of  the  chapter  before  us. 

For  the  remission  of  sins  that  are  past, — rather  as  to,  or  with  regard 

*  This  passage  makes  clear  the  meaning  of  1  John  ii.,  2,  "  He  is  the  propitiation  for 
our  sins,  and  not  for  ours  only,  but  also  for  the  sins  of  the  whole  world," — for  all,  both 
Jews  and  Gentiles,  whu  have  faith  in  his  blood.  In  the  end  of  that  Epistle,  ch.  v.,  19, 
the  expression,  "  the  whole  world,"  is  also  used  in  a  restricted  sense,  being  distinguish- 
ed from  those  who  are  "  of  God."  "  And  we  know  that  we  are  of  God,  and  the  whole 
world  lieth  in  wickedness." 


152  ROMANS    III.,    26. 

to  the  passing  by  of  sins  before  commillcd.  Jesus  Christ  hath  been 
set  forth  by  (Jod  to  be  a  propitiatory  sacrifice,  by  which  he  brought  in 
"  everlasting  righteousness,"  and  by  which  it  is  now  publicly  manifest- 
ed. On  account,  then,  of  this  righteousness,  even  before  it  was  intro- 
duced, Ciod  pardoned  or  rciuitlcd  the  sins  of  his  people  under  the  Old 
Testament  dispensation.  These,  having  received  the  promises,  although 
their  accomplishment  was  yet  afar  on,  were  persuaded  of  them  and 
embraced  them  ;  thus  exercising  faith  in  the  blood  of  that  great  ])ro- 
pitiatory  sacrifice,  which  was  typified  by  the  legal  sacrifices,  and  through 
this  faith  they  received  the  remission  of  their  sins. 

Through  the  forbearance  of  God. — It  was  owing  to  God's  forbear- 
ance that  he  passed  by  the  sins  of  his  people  before  the  death  of  Christ, 
till  which  time  his  law  was  not  honored,  and  his  justice  had  received  no 
satisfaction.  No  sufficient  atonement  previous  to  that  event  was  made 
for  their  sins,  yet  through  the  forbearance  of  God  he  did  not  immedi- 
ately proceed  to  punish  them,  but  had  respect  to  the  everlasting  right- 
eousness to  be  brought  in,  in  the  fulness  of  time,  Dan.  i.x.,  24,  by  the 
propitiatory  sacrifice  of  his  Son,  by  which  their  sins  were  to  be 
expiated.  This  verse  beautifully  indicates  the  ground  on  which 
Old  Testament  saints  were  admitted  into  heaven  before  the  death  of 
Christ. 

The  same  truth  is  declared  in  the  Epistle  to  the  Hebrews,  ix.,  15, 
where  the  Apostle  refers  to  the  inefficacy  of  the  legal  sacrifices  to  take 
away  sins,  and  speaks  of  the  blood  of  Jesus,  by  which  he  entered  into 
the  holy  place,  and  obtained  eternal  redemption  for  his  people.  "  And 
for  this  cause  he  is  the  Mediator  of  the  New  Testament,  that  by  means 
of  death,  for  the  redemption  of  the  transgressions  that  were  under  the 
first  testament,  they  which  are  called  (literally  the  called)  might  receive 
the  promise  of  eternal  inheritance."  All  the  people  on  whom  the 
blood  of  the  sacrifices  was  sprinkled,  were  sanctified  to  the  purifying 
of  the  flesh,  but  those  of  them  who  were  efficaciously  called,  and 
offered  the  sacrifices  in  faith  of  the  promise  of  God,  received  a  real  re- 
mission of  their  sins.  They  were,  like  Noah,  heirs  of  the  righteous- 
ness which  is  by  faith,  and  consequently  partakers  in  its  benefits.  To 
the  same  purpose,  the  Apostle  speaks  towards  the  end  of  that  Epistle, 
of  "  the  spirits  of  just  men  made  perfect,''''  Heb.  xii.,  28.  They  had 
entered  heaven  on  the  pledge  of  that  righteousness  which  was  after- 
wards to  be  wrought ;  but  until  that  took  place,  their  title  to  heavenly 
glory  had  not  been  completed  or  perfected.*  Hence  the  declaration  at 
the  end  of  the  11th  chapter  of  that  Epistle,  "that  they  without  us 
should  not  be  made  perfect,"  that  is,  without  the  introduction  of  that 
righteousness  in  the  days  of  the  gospel,  the  ministration  of  which  was 
committed  to  the  Apostles,  2  Cor.  iii.,  8. 

V.  26. — To  declare,  I  say,  at  this  time  his  righteousness  ;  that  he  might  be  just,  and 
the  justifier  of  him  which  believeth  in  Jesus. 

*  Mr.  Stuart's  explanation  is,  "  exalted  to  a  state  of  final  reward."  This  is  not  the 
truth  here  declared.  The  other  commentators  equally  mistake  the  meaning,  explaining 
it  to  signify  exalted  to  a  state  of  holiness  and  felicity. 


ROMANS   III.,    26.  153 

God  hath  at  this  time  also  set  forth  his  Son  as  a  propitiatory  sacri- 
fice, in  order  to  make  manifest  his  righteousness,  on  account  of  which 
now,  under  the  gospel  dispensation,  he  remits  the  sins  of  his  people. 
He  was  always  just  in  forgiving  sin,  but  now  the  ground  on  which  he 
forgives  it  is  manifested,  which  vindicates  his  justice  in  doing  so.  The 
word  here  rendered  just,  is  variously  translated  by  those  who  do  not 
understand  God's  plan  of  salvation.  Some  make  it  to  signify,  benevo- 
lent, kind,  merciful,  &c.  ;  but  it  has  here  its  own  proper  meaning, 
which  it  never  deserts.  God  is  just ;  he  acts  according  to  strict  justice, 
as  becometh  his  character,  while  he  justifies,  accounts,  and  treats  as 
perfectly  righteous  all  who  believe  in  Jesus,  who  are  thus  one  with 
him,  and  consequently  have  his  righteousness  imputed  to  them.  In  all 
this  we  see  tiie  accomplishment  of  that  prediction,  "  Mercy  and  truth 
are  met  together,  righteousness  and  peace  have  kissed  each  other,  truth 
shall  spring  out  of  the  earth,  and  righteousness  shall  look  down  from 
heaven  ;  yea,  the  Lord  shall  give  that  which  is  good,  and  our  land  shall 
yield  her  increase.  Righteousness  shall  go  before  him,  and  shall  set 
us  in  the  way  of  his  steps,"  Psalm  Ixxxv.,  10. 

From  the  two  last  verses  we  learn  that  in  the  continuance  of  the  legal 
dispensation,  notwithstanding  the  sins  of  men,  and  also  in  the  pre- 
servation of  the  nations,  God  had  suspended  the  immediate  effects  of 
his  justice.  For  if  he  had  not  acted  in  this  manner,  he  would  at  once 
have  put  an  end  to  that  dispensation  and  to  the  economy  of  his  provi- 
dence with  respect  to  the  other  nations,  in  destroying  both  them  and 
the  people  of  Israel.  During  all  that  time  which  preceded  the  coming 
of  his  Son,  he  appeared  to  have  forgotten  the  merited  punishment  of 
men's  sins,  and  all  the  world  remained  under  the  shadow  of  his  forbear- 
ance. But  when  Jesus  Christ  came,  God  did  two  things  :  the  first 
was  to  continue  no  longer  an  economy  of  patience,  or  of  an  apparent 
forgetfulness  of  sin,  but  to  bring  in  everlasting  righteousness,  by  which 
he  bestowed  a  true  justification,  which  the  law,  whether  written  or  na- 
tural, could  not  do,  as  it  left  men  under  guilt ;  but  Jesus  Christ  has 
brought  the  true  grace  of  God.  The  second  thing  which  God  has  done, 
is  to  manifest,  in  the  revelation  of  his  righteousness,  his  avenging 
justice,  by  the  shedding  of  the  blood  of  his  Son  upon  the  cross.  And 
thus  he  now  appears  to  be  just  in  himself  as  the  real  avenger  of  sins, 
and  at  the  same  time  the  justifier  of  men  ;  granting  them  a  real  remis- 
sion of  their  sins  by  the  imputation  of  his  righteousness,  which  an- 
swers every  demand  of  law  and  justice ;  whereas,  in  the  period  of  the 
forbearance  of  God,  which  continued  to  the  time  of  Jesus  Christ,  God 
neither  appeared  just  nor  justifying.  He  did  not  appear  just,  for  he 
suspended  the  effects  of  his  justice.  He  did  not  appear  the  justifier, 
for  he  seemed  only  to  suspend  for  a  time  the  punishment  of  sins,  and 
to  leave  men  under  the  obligation  of  that  punishment.  But  in  the 
economy  of  Jesus  Christ  he  manifests  himself  both  as  just  and  as  the 
justifier,  for  he  displays  the  awful  effects  of  his  justice  in  tiie  person 
of  his  Son  in  the  work  of  propitiation,  in  the  shedding  of  his  blood  ; 
and  at  the  same  time,  he  justifies  his  people,  granting  to  them  a  true 
remission  of  their  sins.     And  when  the  greatness  of  him  by  whom  this 


154        '  ROMANS    III.,    27. 

expiation  was   made  is  considered,  the  glory  of  the  Divine  justice,  as 
exliibited  in  his  death,  is  elevated  in  tiie  highest  possible  degree. 

In  tlie  proi)itiation  tiien  of  Jesus  Clirist,  the  justice  of  God  in  tlie 
salvation  of  sinners  shines  conspicuous.  No  man  hath  seen  God  al 
any  tune  ;  the  only  begotten  Son  hath  in  his  own  person  revealed  him. 
Jesus  Christ  was  set  forth  to  display  every  attribute  of  Godhead.  The 
wisdom  and  power  of  God  are  seen  in  the  constitution  and  person  of 
Cluist  and  his  work,  incomparably  more  fully  than  in  the  creation  of 
the  heavens  and  the  earth.  Perfect  justice,  mercy,  and  love  to  sinners, 
are  beheld  nowhere  else.  Here  God  is  revealed  as  infinite  in  mercy, 
not  so  the  God  of  man's  imagination,  whose  mercy  is  a  mixture  of  in- 
justice and  weak  compassion,  and  extends  only  to  those  who  are  sup- 
posed to  deserve  it.  But  in  the  incarnate  God  infinite  mercy  is 
extended  to  the  chief  of  sinners.  Here  is  pure  mercy  without  merit  on 
the  part  of  man.  And  where  do  we  find  the  perfection  of  Divine 
justice  f  Not  in  the  God  of  man's  imagination,  where  justice  is  tem- 
pered with  mercy,  and  limited  in  a  thousand  ways.  Not  even  in  the 
eternal  punishment  of  the  wicked  shall  we  find  justice  so  fully  dis- 
played as  in  the  propitiation  of  Jesus  Christ.  He  gave  justice  all  it 
could  demand,  so  that  it  is  now  shown  to  have  secured  the  salvation  of 
the  redeemed  in  every  age  of  the  world  as  much  as  mercy  itself.  God 
is  shown  not  only  to  be  merciful  to  forgive,  but  he  \%  faithjul  and  just 
to  forgive  the  sinner  his  sins.  Justice,  instead  of  being  reduced  to 
the  necessity  of  taking  a  part  from  the  bankrupt,  has  received  full  pay- 
ment, and  guarantees  his  deliverance.  Even  the  chief  of  sinners  are 
shown,  in  the  propitiatory  sacrifice  of  their  Surety,  to  be  perfectly 
worthy  of  Divine  love,  because  they  are  not  only  perfectly  innocent, 
but  have  the  righteousness  of  God.  He  hath  made  him  to  be  sin  for 
us  who  knew  no  sin,  that  we  might  be  made  the  righteousness  of  God 
in  him. 

V.  27. — Where  is  boasting  then?  It  is  excluded.  By  what  law?  of  works  ?  Nay, 
but  by  the  law  of  faith. 

Where  is  boasting  then  ? — That  is,  according  to  the  doctrine  which 
the  Apostle,  by  the  Spirit  of  God,  is  teaching.  There  is  no  ground  for 
it,  or  for  ascribing  salvation  in  any  part  or  degree  to  the  works  of  men. 
This  shows,  that  salvation  was  appointed  to  come  to  the  redeemed 
through  faitli,  for  the  very  purpose  of  excluding  all  pretences  to  allege 
that  any  human  merit  has  any  share  in  it.  This  applies  to  all  works, 
moral  as  well  as  ceremonial.  If  ceremonial  works  only  were  here 
meant,  as  many  contend,  and  if  moral  works  have  some  influence  in 
procuring  salvation,  or  in  justification,  then  the  Apostle  could  not  have 
asked  this  question.     Boasting  would  not  have  been  excluded. 

Paul  had  declared  the  only  way  in  which  a  man  can  be  "just  with 
God."  He  had  proved,  that  it  is  not  by  his  own  righteousness  which 
is  of  the  law,  but  hy  tliat  righteousness  which  is  received  by  faith. 
This  is  clear  from  what  had  been  advanced  in  the  preceding  verse,  from 
which  this  is  an  inference.  If,  then — as  if  he  had  said — God  had  pur- 
posed that  men  should  have  any  ground  of  boasting,  he  would  not  have 


ROMANS    III.,    28.  155 

set  forth  Christ  to  be  a  propitiation  through  faith  in  his  blood,  that 
thereby  a  way  might  be  opened  for  justifying  sinners,  so  that  liis  justice 
might  suffer  no  prejudice.  But  now  he  has  taken  this  course ;  and, 
therefore,  the  only  way  of  justification  precludes  all  boasting. 

"  Paul  is  not  here,"  says  Calvin,  "  disputing  merely  concerning  cere- 
monies, or  any  external  works,  but  comprehends  all  works  of  every 
kind  and  degree.  Boasting  is  excluded  without  all  doubt,  since  we 
can  produce  nothing  of  our  own  that  merits  the  approbation  or  com- 
mendation of  God.  And  here  he  is  not  speaking  of  limitation  or  dimi- 
nution of  merit,  since  he  does  not  allow  the  leasi  particle  of  it.  Thus, 
if  boasting  of  works  be  removed  by  faith,  so  that  it  takes  away  from 
man  all  praise,  while  all  power  and  glory  are  ascribed  to  God,  it  follows 
that  no  works  whatever  contribute  to  the  attainment  of  righteousness." 

By  what  law  is  boasting  excluded  ? — It  is  not  by  that  of  works  ;  for 
if  works  were  admitted,  in  the  smallest  degree,  to  advance  or  aid  man's 
justification,  he  might  in  that  proportion  have  ground  of  boasting.  It 
is,  then,  by  the  law  of  faith ;  not  by  a  law  requiring  faith,  or  as  if  the 
gospel  was  a  law,  a  new  law,  or,  as  it  has  been  termed,  a  remedial  or 
mitigated  law — but  the  word  law  is  here  used  in  allusion  to  the  law  of 
works,  according  to  a  figure  usual  in  the  Scriptures.  By  the  same 
figure  Jesus  says,  "  This  is  the  work  of  God,  that  ye  believe  in  him 
whom  he  hath  sent."  Here  faith  is  called  a  work,  for  a  similar  reason. 
Faith  in  the  rigiiteousness  of  Christ  is,  by  the  appointment  of  God,  the 
medium  of  a  sinner's  justification,  without  any  consideration  of  works. 
This  way  of  justification  clearly  shows  that  a  man  has  no  righteousness 
of  his  own,  and  that  he  can  obtain  nothing  by  means  of  conformity  to 
the  law,  which  can  have  no  place,  since  he  must  admit  that  he  is  a 
transgressor.  It  impels  him  to  flee  out  of  himself,  and  to  lay  hold  of 
the  righteousness  of  another,  and  so  leaves  no  room  for  glorying  or 
boasting  in  himself,  or  in  iiis  own  performances  more  or  less.  His 
justification  is  solely  by  faith  ;  and  it  is  clear,  that  to  believe  a  testi- 
mony, and  rely  on  what  has  been  done  by  another,  furnish  no  ground 
for  boasting.  "  Therefore  it  is  by  faith,  that  it  might  be  by  grace." 
The  whole  plan  of  salvation  proceeds  on  this  principle,  "that  no  flesh 
should  glory  in  his  presence,"  but  "that,  according  as  it  is  written,  he 
that  glorieth  let  him  glory  in  the  Lord."  No  ingenuity  can  ever  make 
salvation  by  human  merit  consistent  with  the  passage  before  us. 

V.  28. — Therefore  we  conclude,  that  a  man  is  justified  by  faith  without  the  deeds  of 
the  law. 

Therefore  we  conclude. — In  the  20th  verse  the  Apostle  had  arrived 
at  the  conclusion,  from  all  he  had  said  before,  that  by  works  of  law  no 
man  shall  be  justified  in  the  sight  of  God.  He  had  next  pointed  out 
the  way  of  justification  by  faith  in  the  atonement ;  and  here  he  comes 
to  his  second  grand  and  final  conclusion,  as  the  sum  of  all  he  had  taught 
in  the  preceding  part  of  the  Epistle.  Justified  by  faith. — Faith  does 
not  justify  as  an  act  of  righteousness,  but  as  the  instrument  by  which 
we  receive  Christ  and  his  righteousness.  Believers  are  said  to  be  jus- 
tified hy  faith,  and  of  faith,  and  through  faith;  but  never  on  account 


156  ROMANS    III.,    30. 

of  faith.  The  declaration  of  James,  that  a  man  is  justified  by  works, 
and  not  by  faith  only,  is  not  in  any  respect  opposed  to  the  affirmation 
in  the  passage  before  us.  The  question  with  him  is  not  how  men  may 
obtain  righteousness  for  themselves  in  the  presence  of  (Jod,  but  how 
they  are  proved  to  be  righteous,  for  he  is  refuting  those  who  make  a 
vain  boast  of  having  faitli,  when  they  have  only  what  he  calls  a  dead 
faith  ;  that  is,  faith  only  in  profession,  which  he  illustrates  by  a  man's 
having  the  appearance  of  compassion  without  the  reality,  and  by  refer- 
ring to  the  body  without  the  spirit  of  breath.* 

Without  the  deeds  of  the  law,  literally  without  works  of  law,  for  here, 
as  in  verse  3 1st,  the  article  is  wanting. — This  does  not  signify,  as  Dr. 
Macknight  understands  it,  that "  perfect  obedience  "  to  law  is  not  ne- 
cessary ;  it  signifies  that  no  degree  of  obedience  to  law  is  necessary. 
Good  works  are  necessary  for  the  believer,  and  are  the  things  which 
accompany  salvation,  but  they  are  not  in  any  respect  necessary  to  his 
justification.  Thev  have  nothing  to  do  with  it.  This  passage  asserts 
not  merely  that  men  are  justified  by  faith  without  perfect  obedience  to 
any  law,  but  without  any  obedience  of  their  own.  It  may  likewise  be 
remarked,  tiiat  believers  will  not  be  acquitted  at  the  last  day  on  account 
of  their  works,  but  will  be  judged  according  to  their  works.  But  God 
does  not  justify  any  according  to  their  works,  but  freely  by  his  grace  ; 
and  not  by  works,  or  according  to  the  works  of  righteousness  which 
they  have  done,  Titus  iii.,  5. 

V.  29.— Is  he  the  God  of  the  Jews  only  ?  is  he  not  also  of  the  Gentiles  ?   Yes,  of  the 
Gentiles  also. 

Rather,  Is  he  the  God  of  Jews  only  ?  Is  he  not  also  of  Gentiles  ? 
The  article  before  Jews  and  Gentiles,  which  is  not  in  the  original, 
makes  the  assertion  respect  Jews  and  Gentiles  in  general.  In  the 
sense  of  the  passage,  God  is  not  the  God  either  of  the  Jews  or  of  the 
Gentiles  in  general  ;  but  he  is  the  God  of  Jews  and  Gentiles  indiffer- 
ently, when  they  believe  in  his  Son. 

V.  30. — Seeing  it  is  one  God  which  shall  justify  the  circumcision  by  faith,  and  uncir- 
cumcision  through  faith. 

Seeing  it  is  one  God. — This  assigns  the  reason  why  God  must  be 
the  God  of  Gentiles  as  well  as  of  Jews.  If  he  justifies  both  in  the 
same  way,  he  must  be  equally  the  God  of  both.  In  the  previous 
part  of  the  discussion,  Paul  had  shown  that  by  works  of  law  no  flesh 
shall  be  justified,  proving  it  first  respecting  Gentiles,  and  afterwards 
respecting  Jews.  Now  he  aflSrms  that  God's  method  of  justifying  man 
applies  equally  to  Jews  and  Gentiles.  This  confirms  his  doctrine 
respecting  the  ruin  of  all  men  by  sin,  and  of  there  being  only  one  way 
of  recovery  by  the  righteousness  of  God  received  through  faith. 
To  urge  this  was  likewise  of  great  importance,  with  a  view  to  establish 
the  kingdom  of  Christ  in  all  the  earth,  Rom.  x.,  11,  13.  Having  thus 
reduced  the  whole  human  race  to  the  same  level,  it  follows  that  all  dis- 

•  See  on  this  subject  the  Author's  Work  on  Evidences,  &c.,  vol.  ii.,  p.  385.  3d  edition. 


ROMANS    III,,    31.  157 

tinction  among  them  must  be  from  God,  and  not  from  themselves  ;  all 
standing  on  the  same  footing  with  respect  to  their  works.  There  is 
but  one  God,  and  so  but  one  way  of  becoming  his  people,  wliich  is 
by  faith. 

By  faith,  and  through  faith. — It  is  difficult  to  see  why  the  prepo- 
sitions here  are  varied.  Similar  variations,  however,  occur  in  other 
places,  where  there  appears  to  be  no  difference  of  meaning,  as  in  Gal. 
ii.,  16,  where  justification,  as  applied  to  the  same  persons,  is  spoken  of 
in  the  same  sense,  "  Knowing  that  a  man  is  not  justified  hy  works  of 
law,  but  through  the  faith  of  Jesus  Christ,  even  we  have  believed  in 
Jesus  Christ  that  we  might  be  justified  by  the  faith  of  Christ." 

V.  31. — Do  we  then  make  void  law  through  faith  ?  God  forbid  :  yea,  we  establish  law. 

From  the  doctrine  of  justification  by  faith  alone,  which  the  Apostle 
had  been  declaring,  it  might  be  supposed  that  the  law  of  God  was 
made  void.  This  consequence  might  be  drawn  from  the  conclusion, 
that  a  man  is  justified  by  faith  without  any  respect  to  his  obedience  to 
law.  This  the  Apostle  denies,  and  on  the  contrary  asserts,  that  by  his 
doctrine  the  law  is  established.  The  article  is  here  wanting  before  law, 
indicating  that  the  reference  is  not  to  the  legal  dispensation,  or  to  the 
Books  of  Moses,  as  in  the  last  clause  of  verse  21,  but  to  the  general 
law  of  God,  whether  written  or  unwritten.  Make  void  law. — ''  Bring  it 
to  naught,"  as  the  same  word  in  the  original  is  rendered,  1  Cor.  i,,  28 ; 
or  "destroy,"  1  Cor,  vi,,  13,  and  xv.,  26;  "done  away,"  2  Cor,  iii,, 
7-14;  "  abohshed,"  Eph,  ii,,  15;  2  Tim.  i,,  10.  Professors  Tholuck 
and  Stuart,  not  perceiving  how  the  doctrine  of  the  Apostle  establishes 
the  authority  of  the  law,  understand  law  in  this  place  as  signifying  the 
Old  Testament.  This  entirely  destroys  llie  meaning  and  use  of  the 
passage.  That  the  Old  Testament  teaches  the  same  way  of  justification 
as  that  taught  by  the  Apostles,  is  indeed  a  truth,  an  important  truth,  but 
not  the  truth  here  asserted.  Mr.  Stuart  says,  "  How  gratuitous  justifi- 
cation can  be  said  to  confirm  or  establish  the  moral  law  (as  this  text  has 
been  often  explained),  it  seems  difficult  to  make  out."  There  is  not 
here  the  smallest  difliiculty.  It  is  quite  obvious  in  what  way  gratuitous 
justification  by  Christ  establishes  law.  Can  there  be  any  greater 
respect  shown  to  the  law,  than  that  when  God  determines  to  save  men 
from  its  curse,  he  makes  hfs  own  Son  sustain  its  curse  in  their  stead, 
and  fulfil  for  them  all  its  demands  ?  When  a  surety  pays  all  that  is  due 
by  a  debtor,  the  debtor  receives  a  gratuitous  discharge,  but  has  the  debt, 
or  the  law  that  enforces  the  debt,  been  on  that  account  made  void  ? 
Here,  as  well  as  in  so  many  otiier  parts  of  his  exposition  of  this  Epistle, 
we  discover  the  unhappy  effect  of  this  commentator's  misunderstanduig 
the  meaning  of  the  expression  at  its  commencement,  the  righteousness 
of  God.  That  he  should  feel  the  difficulty  he  states  above,  is  not  sur- 
prising, for,  according  to  the  view  he  gives  of  justification,  the  law  of 
God  is  completely  made  void. 

Dr.  Macknight  explains  establishing  law,  to  be  making  it  "  necessary 
in  many  respects."  "  The  gospel,"  he  says,  in  his  view  and  illustra- 


158  ROMANS    III.,    31. 

lion  of  cli.  i.,  176,  "  leaclies,  that  because  all  have  sinned,  and  are  in- 
capable of  perfect  obedience,  (lod  hath  appointed,  for  their  salvation,  a 
righteousness  without  law  ;  that  is,  a  righteousness  which  does  not 
consist  in  jierfect  obocHence  to  any  hiw  wliatever,  even  the  riixhteousness 
of  faith*  that  being  the  only  righteousness  attainable  by  sinners  ;  and 
at  the  same  time  declares,  that  (iod  will  accept  and  reward  that 
kind  of  righteousness  through  Christ,  as  if  it  were  a  perfect  right- 
eousness."t  Accordingly,  in  his  interpretation  of  the  21st  verse  of 
chapter  iii.,  he  says  :  "  But  novo,  under  the  gospel,  a  righteousness 
appointed  by  God,  as  the  means  of  tlic  justification  of  sinners,  ivithout 
perfect  obedience  to  latv  of  any  kind,  is  made  knoivn."  In  this  man- 
ner, mistaking,  like  Professors  Tholuck  and  Stuart,  altiiough  in  a  dif- 
ferent way,  the  import  of  the  expression,  "the  righteousness  of  God," 
he  misunderstands  the  whole  train  of  the  Apostle''s  reasoning,  from  the 
17th  verse  of  the  1st  chapter  to  the  end  of  the  5th  chapter,  as  well  as 
its  object,  in  this  discussion  on  justification,  and  by  his  explanation 
altogether  makes  void  the  law.  Instead  of  making  it  "  necessary  in 
many  respects,"  Dr.  Macknight,  as  well  as  Mr.  Stuart,  and  Mr.  Tho- 
luck, by  representing  it  as  satisfied  with  an  imperfect  obedience,  which 
does  not  meet  the  demands  of  any  law,  either  human  or  divine,  makes 
it  void  in  every  respect.  Such  is  the  entire  consistency  among  them- 
selves of  the  doctrine  of  scripture,  that  whenever  any  one  of  tiiem  is 
misunderstood,  it  invariably  leads  to  the  misunderstanding  of  the  rest. 

Many  commentators,  with  more  or  less  clearness,  refer  to  the  doctrine 
of  sanctification,  either  in  whole  or  in  part,  the  Apostle's  denial  that  he 
makes  void  the  law.  According  to  them,  it  is  not  made  void  for  this 
reason,  because  it  convinces  men  of  sin,  and  does  not  release  from 
personal  obedience  to  its  precepts.  That  the  doctrine  of  justification, 
by  the  imputation  of  Christ's  righteousness,  does  not  release  believers 
from  obedience  to  the  law,  is  a  most  important  truth,  which  Paul  fully 
establisiies  in  the  sixth  chapter  of  this  Epistle.  On  the  contrary,  it  lays 
them  under  additional  obligations  to  obey  it,  by  furnishing  additional 
motives  to  the  love  of  God.  But  since  their  sanctification  is  always  in 
this  life  imperfect,  were  there  nothing  else  to  meet  the  demands  of  the 
law,  it  would  be  made  void — it  would  remain  unfulfilled,  both  in  its 
precept  and  penalty.  In  addition  to  this,  the  whole  of  the  previous 
discussion  regards  the  doctrine  of  justification,  while  not  a  word  is  said 
respecting  sanctification.  And  it  is  evident  that  this  verse  is  introduced 
to  obviate  an  objection  which  might  naturally  present  itself,  namely,  if 
man's  obedience,  in  order  to  his  justification,  be  set  aside,  the  law, 
which  requires  obedience,  is  made  void. 

But  Paul  appeals  to  his  doctrine,  and  according  to  his  usual  manner, 
strongly  rejects  such  an  inference.  In  the  preceding  verses,  from  the 
20th,  he  had  been  announcing  that  the  righteousness  of  God,  wiiich  is 

•  Here,  as  elsewliere,  lie  misunderstands  the  meaning  of  the  expression,  the  right- 
eousness q/'/ai7/j,iinagii)iiijj  that  it  sifj;ni(ies  the  righteousness  that  belongs  to  faith,  and 
not  the  righteousness  which  is  received  by  faith. 

t  "  These  inferences  indeed,"  he  adds,  "  tlie  Apostle  hath  not  drawn  in  this  part  of 
his  letter."    The  Apostle  never  could  draw  such  inferences. 


ROMANS    IV.  159 

the  complete  fulfilment  of  the  law,  is  placed  to  the  account  of  him  who 
believes,  for  his  justification,  whereby  God,  in  thus  justifying  the  sinner 
solely  on  the  ground  of  a  perfect  obedience,  shows  himself  to  be  just. 
Do  we  then,  he  says,  make  void  the  law  ?  This  doctrine  not  only 
maintains  the  authority  of  the  law  of  God,  but  also  exhibits  the  fulfil- 
ment of  all  its  demands.  The  connecting  particle  shows  that  Paul 
rests  his  proof  on  what  had  gone  before,  to  which  he  appeals,  and  not 
on  the  ground  of  sanctification,  to  which  he  had  been  making  no  re- 
ference, and  which,  if  he  had  referred  to  it,  would  not  have  borne  out 
his  assertion, 

"  Think  not,"  said  our  blessed  Lord,  "that  I  am  come  to  destroy  the 
law  and  the  prophets  :  I  am  not  come  to  destroy,  but  to  fulfil.  For 
verily  I  say  unto  you,  till  heaven  and  earth  pass,  one  jot  or  one  tittle 
shall  in  nowise  pass  from  the  law,  till  all  be  fulfilled."  It  is  to  this  ful- 
filment— to  the  righteousness  of  God,  which  in  the  context  the  Apostle 
had  been  illustrating,  and  which  Jesus  Christ  brought  in — that  he  here 
appeals.  Do  we  make  law  void  when  we  conclude  that  a  man  is  justi- 
fied by  faith  without  doing  the  works  of  law,  since  we  show  that 
through  his  faith,  he  receives  a  perfect  righteousness  by  which,  in  all 
its  demands  and  all  its  sanctions,  it  i%  fulfilled?  No;  it  is  in  this  very 
way  we  establish  it.  In  this  glorious  establishment  of  the  law  of  God, 
Paul,  in  another  place,  exults,  when  he  counts  all  things  but  loss  for 
the  excellency  of  Christ,  and  desires  to  be  found  in  him,  not  having  his 
own  righteousness,  which  is  of  the  law,  but  that  which  is  through  the  faith 
of  Christ,  the  righteousness  which  is  of  God  by  faith.  While  he  thus 
tramples  on  his  own  righteousness,  by  which  the  law  never  could  be 
established,  he  confidently  appeals  to  the  righteousness  of  God,  now 
made  by  his  faith.  This  is  precisely  in  accordance  with  his  conclusion 
in  the  28th  verse,  that  a  man  is  justified  by  faith  without  the  deeds  of 
law  ;  and  afterwards,  at  the  termination  of  his  mortal  career,  in  the 
immediate  prospect  of  death,  he  triumphs  in  the  consideration  that 
there  is  laid  up  for  him  a  crown  of  righteousness — a  crown,  the  reward 
of  that  perfect  obedience  by  which  the  law  is  magnified  and  made 
honorable. 


CHAPTER  IV. 


ROMANS  IV.,  l-M 


This  chapter  beautifully  connects  with  all  that  precedes  it.  In  the  first 
chapter  the  Apostle  had  announced  that  "the  righteousness  of  God" 
was  revealed  in  the  gospel,  which  is,  on  that  account,  the  power  of  God 
unto  salvation  to  every  one  that  believeth.  He  had  shown  at  great 
length,  that  this  way  of  salvation  was  necessary  for  man,  proving  by 


160  ROMANS    IV. 

an  appeal  to  fact,  and  then  to  Scripture,  lliat  both  Jews  and  Gentiles 
were  guilty  before  God,  and  that,  conscfjucntly,  no  one  could  be  justi- 
fied by  his  own  obedience.  He  had  afterwards  reverted  to  this  right- 
eousness which  (lod  hath  provided  in  his  Son.  In  this  fourth  chapter 
lie  slrikinyly  illustrates  these  truths  by  first  obviating  the  objection  that 
might  be  ollered  by  the  Jews  respecting  their  great  progenitor  Abraham, 
whose  character  they  held  in  such  veneration.  This  would  lead  them 
to  suppose,  that  he  must  be  an  exception  to  the  Apostle's  doctrine,  by 
furnishing  an  example  of  one  justified  by  works.  Having  refuted  this 
objection  in  the  particular  case  of  Abraham,  and  confirmed  the  truth  of 
what  he  had  advanced  by  the  testimony  of  David,  Paul  makes  use  of 
the  history  of  Abraham  himself  to  prove  what  he  had  previously 
asserted,  and  to  show. that  in  the  matter  of  justification  before  God, 
there  was  no  exception,  and  no  difTcrencc  between  Jews  and  Gentiles. 

The  chapter  consists  of  four  parts.  In  the  first,  the  Apostle,  by  re- 
ferring, as  has  just  been  observed,  to  the  history  of  Abraham  and  the 
authority  of  David,  illustrates  his  doctrine  of  justification  by  faith. 
Nothing  could  be  so  well  calculated  to  convince  both  Jewish  and  Gen- 
tile believers,  especially  the  former,  how  vain  is  the  expectation  of  those 
who  look  for  justification  by  their  own  works.  Abraham  was  a  patri- 
arch eminently  holy,  the  head  of  the  nation  of  Israel,  the  friend  of  God, 
the  father  of  all  who  believe,  in  whose  seed  all  the  nations  of  the  world 
were  to  be  blessed.  David  was  a  man  according  to  God's  own  heart, 
the  progenitor  of  the  Messiah,  his  great  personal  type,  and  a  chosen 
and  anointed  King  of  Israel  If,  then,  Abraham  had  not  been  justified 
by  his  works,  but  by  the  righteousness  of  God  imputed  to  him  through 
faith,  and  David,  speaking  by  the  Spirit  of  God,  had  declared  that  the 
only  way  in  which  a  man  can  receive  justification,  is  by  his  sin  being 
covered  by  the  imputation  of  that  righteousness,  who  could  suppose 
that  it  was  to  be  obtained  by  any  other  means  ?  By  these  two  refer- 
ences, the  Apostle  likewise  shows  llial  the  way  of  justification  was  the 
same  from  the  beginning,  both  under  the  old  and  the  new  dispensation. 
This  he  had  before  intmiatcd,  in  saying  that  both  the  law  and  the 
prophets  bore  witness  to  the  righteousness  of  (jod,  which  is  now  mani- 
fested, and  which  is  upon  all  them  that  believe. 

In  the  other  three  parts  of  this  chapter,  Paul  shows,  first,  that  cir- 
cumcision, to  which  the  Jews  ascribed  so  much  efficacy,  contributed 
nothing  to  Abraham's  justification,  and  that  the  righteousness  imputed 
to  him  was  bestowed  before  his  circumcision,  with  the  express  intention 
of  proving  that  righteousness  should  be  imputed  to  all  who  believe 
though  they  be  not  circumcised.  In  the  next  place,  he  proves  that  the 
promise  of  the  inheritance  made  to  Abraham  was  not  through  obedi- 
ence to  law,  but  through  that  righteousness  which  is  received  by  faith ; 
and  that  the  whole  plan  of  justification  was  arranged  in  this  manner,  in 
order  that  the  blessing  conveyed  through  faith  by  the  free  favor  of  God, 
might  be  made  sure  to  all  the  seed  of  Abraham, — that  is,  to  "  the 
children  of  the  promise,"  Rom.  ix.,  8,  whether  Jews  or  Gentiles.  And, 
lastly,  Paul  describes  Abraham's  faith,  and  states  the  benefit  resulting 
from  its  exhibition  to  believers,  for  whose  sake  chiefly  his  faith  was  re- 


ROMANS    IV.,    1.  161 

corded.  It.  is  particularly  to  be  noticed,  that  not  a  word  is  said  respect- 
ing Abraham's  sanctification,  although  his  whole  history,  after  leaving 
his  own  country,  furnishes  so  remarkable  an  example  of  a  holy  walk 
and  conversation.  All  that  is  brought  into  view  is  his  faith.  It  is  thus 
shown,  that  neither  moral  nor  ceremonial,  neither  evangelical  nor  legal 
works,  are  of  any  account  whatever  in  the  act  of  justification,  or  contri- 
bute in  any  degree  to  procure  that  blessing.  The  whole  of  this  chapter 
is  particularly  calculated  to  make  a  deep  impression  on  the  Jews  ;  and 
no  doubt  the  day  is  approaching,  and  probably  near  at  hand,  when  they 
will  read  it  with  much  interest,  and  derive  from  it  signal  benefit. 

V.  1. — What  shall  we  then  say  that  Abraham,  our  father  as  pertaining  to  the  flesh, 
hath  found  ? 

In  the  third  chapter  the  Apostle  had  replied  to  the  objections  which 
might  be  offered  to  what  he  had  before  advanced  respecting  the  Jews. 
First,  it  might  be  inquired  if,  as  appeared  from  his  doctrine,  the  Jews 
could  not  be  saved  by  their  distinguished  privileges  connected  with  the 
law,  or  by  observing  the  rite  of  circumcision,  what  advantage  did  thev 
possess  over  others,  and  what  profit  had  they  from  circumcision  ? 
Second,  on  the  supposition  of  their  being  transgressors,  it  was  asked, 
if  tlieir  sin  was  the  means  of  com7nending  the  righteousness  of  God, 
was  it  not  unjust  to  punish  them  as  sinners  ?  Lastly,  if  all  that  had 
been  said  was  true,  what  were  they  better  than  others  ?  After  obviating 
all  these  objections,  and  proving  from  the  character  of  the  Jews,  and  of 
all  other  men,  as  delineated  in  the  Scriptures,  the  impossibility  of  their 
justification  by  the  works  of  law,  Paul  had  exhibited  the  only  way  in 
which  sinners  could  be  justified  before  God,  and  had  shown  that  it  was 
effected  in  such  a  way,  that  all  boasting  on  the  part  of  man  is  excluded. 
Another  objection  might  now  naturally  present  itself  to  the  Jews  in 
connection  with  the  case  of  Abraham,  who  had  received  the  ordinance 
of  circumcision  from  God  himself,  and  whose  eminent  piety  they  held 
in  such  veneration.  It  might  be  asked  what,  according  to  the  Apostle's 
doctrine,  could  be  said  regarding  him  ;  what  had  he  found,  or  ob- 
tained ?  Did  not  he  obtain  justification  in  these  ways  ?  Such  is  the 
objection  which  the  Apostle  introduces  in  this  and  the  following  verse, 
and  answers  fully  in  both  its  parts. 

Abraham  our  father. — In  the  course  of  this  chapter  Abraham  is  again 
and  again  denominated,  in  a  spiritual  sense,  the  father  of  all  believers  ; 
but  in  this  place,  in  which  the  argument,  from  his  circumcision  and 
holy  character,  refers  chiefly  to  the  Jews,  to  wiiom  much  of  what  is 
said  in  the  preceding  chapter  relates,  it  appears  that  he  is  here  spoken 
of  as  the  natural  progenitor  of  the  Jewish  nation.  The  expression  our 
is,  therefore,  to  be  considered  as  referring  to  the  Jews,  with  whom,  as 
being  a  Jew,  the  Apostle  here  classes  himself,  and  not  to  believers 
generally,  whether  Jews  or  Gentiles,  as  in  other  verses  of  this  chapter. 
That  it  is  thus  to  be  understood  does  not  appear,  however,  from  the 
expression  pertainiiig  to  the  flesh,  since  it  is  not  joined  with  that  of 
father  in  the  original.  The  order  there  is,  "  Abraham  our  father  hath 
found  as  pertaining  to  the  flesh." 

11 


162  ROMANS    IV.,    3. 

As  pertaining  to  the  flesh. — That  is,  by  circumcision,  of  which  the 
Apostl«  had  spoken,  chap.  ii.  ;  or  by  any  work  or  privilege,  Phil,  iii., 
4.  The  expression,  to  the  flesh,  should  rather  be  translated  })y  the 
flesh,  as  the  word  here  translated  as  pertaining  to,  is  rendered,  chap,  ii., 
7,  and  in  many  other  passages.  Circwncision  especially  was  the  token 
of  the  covenant  which  contained  all  the  promises  that  God  had  made  to 
Al)raliam,  saying,  "  My  covenant  shall  be  in  your  flesh  for  an  everlast- 
ing covenant."  Could  it  be  supposed  that  this  rite,  so  solemnly  en- 
joined and  connected  with  such  privileges,  and  his  other  good  works, 
had  no  procuring  influence  in  Abraham's  justification  ?  Such  is  the 
objection  which  it  is  supposed  in  this  first  verse  would  occur  to  the 
Jews,  and  is  therefore  staled  by  the  Apostle,  which  he  fully  answers  in 
the  sequel. 

V.  2. — For  if  Abraham  were  justified  by  works,  he  hath  whereof  to  glory  ;  but  not 
before  God. 

The  term  "  works"  is  here  explanatory  of  the  word  flesh  m  the  first 
verse,  signifying  any  works,  whether  moral  or  ceremonial.  If  Abraham 
were  justified  on  account  of  his  works,  as  the  Jews  believed,  it  must 
be  admitted  that  he  had  something  to  boast  of,  contrary  to  what  the 
Apostle  had  just  before  declared,  that  all  boasting  on  such  grounds  is 
excluded,  whose  doctrine,  consequently,  must  be  set  aside.  Than  this 
no  objection  that  could  be  oflercd  would  appear  to  the  Jews  more  forci- 
ble ;  it  was  therefore  important  to  advert  to  it.  Being,  however, 
entirely  groundless,  the  Apostle  at  once  repels  it,  and  replies  to  the 
question  previously  proposed,  respecting  circumcision,  or  any  work  oi 
privilege,  in  that  prompt  and  brief  manner  of  which  we  see  an  example 
at  the  end  of  the  8th  verse  of  the  former  chapter.  He  answers.  But 
not  before  God.  Abraham  had  no  ground  of  boasting  before  God,  not 
having  been  justified  either  by  the  observance  of  the  rite  of  circum- 
cision, or  by  any  other  work  of  obedience  which  he  had  performed ;  and 
this  Paul  fully  proves  in  the  sequel. 

V.  3. — For  what  saith  the  Scripture  ?  Abraham  believed  God,  and  it  was  counteu 
unto  him  for  righteousness. 

Having  denied  in  the  foregoing  verse  that  Abraham  was  justified,  or 
had  any  ground  of  boasting,  either  on  account  of  his  circumcision  or 
his  obedience,  Paul  next  sujiports  his  denial  by  an  appeal  to  Scripture, 
which  was  calculated  to  carry  stronger  conviction  to  the  Jews,  than  all 
things  else  he  could  have  alleged.  His  proof  is  drawn  from  the  his- 
torical records  of  the  Old  Testament,  and  thus  he  sels  his  seal  to  its 
complete  verbal  inspiration,  quoting  what  is  there  recorded  as  the  de- 
cision of  Ciod  ;  yet  some  who  profess  to  receive  the  Bible  as  the  word 
of  God,  deny  that  portion  of  it  to  be  inspired !  His  meaning,  then,  by 
the  question,  xohat  saith  the  Scripture,  is,  that  God  himself,  by  his  own 
word,  has  decided  this  mailer,  for  the  fact  is  there  declared  that  Abra- 
ham believed  God,  and  it  was  counted  unto  him  for  righteousness. 
This  quotation  is  taken  from  Gen.  xv.,  6,  where  the  promise  to  Abra- 
ham is  recorded,  that  his  seed  should  be  innumerable  as  the  stars  of 


ROMANS    IV.,    3.  163 

heaven,  being  the  renewal  of  the  promise,  Geu.  xii.,  2,  when  he  was 
called  out  of  his  own  country.  It  thus  comprehended  the  truth  an- 
nounced to  him  at  different  times,  that  all  the  nations  of  the  world 
should  be  blessed  in  his  seed,  that  is,  in  the  Messiah,  Gal.  iii.,  16. 
That  promise  referred  to  the  one  made  to  our  first  parents  after  the  fall, 
in  which  was  included  the  hope  of  redemption  to  be  accomplished  by 
the  Deliverer  of  mankind,  who  was  to  spring  from  him,  as  God  declared 
to  Abraham.  The  above  passage,  then,  according  to  Paul,  proves  that 
the  righteousness  of  God  is  received  by  faith,  and  is  an  example  of  the 
testimony  that  is  rendered  to  it  by  the  law.  It  refutes  the  opinion  of 
those  who,  misunderstanding  the  manner  in  which  the  Apostle  James 
expresses  himself,  affirm  that  a  man  is  first  justified  only  by  faith,  but 
afterwards  by  works  which  flow  from  faith. 

And  it  loas  counted  to  him  for  righteousness. — Rather  unto  righteous- 
ness.— It  is  not  instead  of  righteousness,  as  this  translation/or  righteous- 
ness has  led  many  to  suppose.  By  faith  a  man  becomes  truly  righteous. 
Faith  is  the  recipient  of  that  righteousness  by  which  we  are  justified. 
Unto  righteousness  is  the  literal  rendering,  as  the  same  word  in  the 
original  is  so  often  translated  in  this  discussion,  as  where  it  is  said, 
chap,  i.,  16,  the  gospel  is  the  power  of  God  unto  salvation  ;  and  chap, 
iii.,  22,  even  the  righteousness  of  God  which  is  unto  all ;  and  so  in  in- 
numerable other  places,  but  especially  in  a  passage  precisely  parallel  to 
the  one  before  us,  chap,  x.,  10,  "  For  with  the  heart  man  believeth  unto 
righteousness."  This  is  the  signification  of  the  phrase  in  the  verse  be- 
fore us,  which  ought  to  have  been  translated  in  the  same  way.  The  ex- 
pression "  unto  righteousness  "  is  elliptical,  and  signifies  unto  the  re- 
ceiving of  righteousness.  In  the  different  French  translations,  the 
meaning  of  the  original  is  properly  expressed  "  a  justice ;"  that  is,  to, 
or  unto  righteousness,  and  it  is  the  same  way  in  the  Vulgate  :  "  adjus- 
titiam,^'  to  righteousness.  And  this  meaning  is  fixed  down  definitely 
by  the  verses  immediately  succeeding,  where  the  Apostle  introduces  a 
passage  from  the  Psalms,  in  illustration  of  the  manner  in  which  Abraham 
and  his  spiritual  seed  are  justified. 

That  faith  is  not  itself  the  justifying  righteousness  is  demonstrably 
evident,  from  the  phraseology  of  many  passages  that  speak  of  faith  and 
righteousness  in  the  same  place.  "  Even  the  righteousness  of  God, 
which  is  by  faith  of  Jesus  Christ  unto  all,  and  upon  all  them  that  believe." 
Here  righteousness  is  supposed  to  be  one  thing,  and  faith  to  be  another. 
Can  language  more  expressly  show  that  righteousness  and  faith  are  two 
different  things,  for  two  different  purposes,  though  always  found  united 
in  the  same  persons,  and  both  equally  necessary  ?  Righteousness  is 
what  we  want  in  order  to  justification  ;  faith  in  the  Lord  Jesus  Christ,  as 
testified  in  the  gospel,  is  the  means  through  which  we  receive  this  right- 
eousness. Believing,  then,  is  not  the  righteousness,  but  it  is  the  means 
through  which  we  become  righteous.  In  like  manner,  in  Rom.  x.,  10, 
above  quoted,  the  Apostle  says,  "  For  with  the  heart  man  believeth  unto 
righteousness."  Here  it  is  necessarily  implied  that  faith  is  not  right- 
eousness, but  that  it  is  the  means  through  which  we  receive  righteous- 
ness.    Nothing,  then,  can  be  a  greater  corruption  of  the  truth  than  to 


164  ROMANS    IV.,    3. 

represent  faith  itself  as  accepted  instead  of  righteousness,  or  to  be  the 
rij^ljteousncss  that  saves  th(r  sinner.  Faith  is  not  righteousness.  Right- 
eousness is  the  fulfillin*^  of  tlic  hiw. 

This  verse,  conni'cted  with  the  following,  proves,  like  the  28th  verse  of 
the  foregoing  chapter,  tliat  faith  is  opposed  to  works,  and  not  considered 
as  a  work  in  the  matter  of  justification.  Yet  many  speak  of  the  excel- 
lence of  Abraham's  faith  in  such  a  way  as  to  represent  the  patriarch  to 
be  saved  by  faith  as  a  work — as  the  most  excellent  of  all  works.  Mr.  • 
Tholuck  advances  many  observations  on  this  subject  that  are  altogether 
unscriptural,  discovering  most  erroneous  views  of  the  gospel.  He  quotes 
various  passages  from  Philo,  which  he  calls  "beautiful,"  in  which  Philo 
extols  faith  as  "  the  queen  of  virtues,"  "  the  price  of  every  blessing," 
and  adils,  "  and  well  it  is  said,  that  faith  was  counted  to  him  (Abraham) 
for  righteousness."  Here  Philo  exhibits  faith  as  the  righteousness  by 
which  Abraham  was  justified — the  price  of  that  blessing.  Mr.  Tholuck 
says,  "AiKaio<T,-,>t,  (righteousness)  denotes  her  subjective  holiness.  God 
looked  upon  Abraham's  child-like  submission  as  if  it  were  real  holiness, 
and  attached  value  to  it  alone."  A  greater  perversion  of  Scripture,  or  a 
sentiment  more  directly  opposed  to  the  meaning  of  the  passage,  and  to 
all  the  Apostle  is  proving  in  the  context,  and  has  been  laboring  to  prove 
throughout  the  whole  of  his  previous  discussion  from  the  16th  verse  of 
the  first  chapter,  as  well  as  subversive  of  the  grand  doctrine  of  justifica- 
tion, cannot  be  imagined.  If  Abraham  was  justified  by  faith  as  a  "/)?-/cc," 
or  "  as  righteousness," — an  expression  which  Mr.  Tholuck  employs  again 
and  again,  then  he  was  justified  by  faith  as  a  work, — "  as  if  it  were  real 
holiness,"  and  God  is  thus  represented  as  attaching  a  value  to  faith  which 
does  not  belong  to  it  !  In  opposition  to  such  unscriptural  and  fallacious 
statements,  which  at  once  make  void  the  law  and  the  gospel,  we  are  here 
taught  that  Abraham  was  not  justified  by  faith  either  as  a  price,  or  as  a 
virtue,  or  as  if  it  were  really  righteousness,  but  as  the  appointed  medium 
of  receiving  righteousness,  even  the  righteousness  of  God.  This  funda- 
mental error  of  Mr.  Tholuck  and  Mr.  Stuart,  and  long  ago,  of  Socinus, 
that  faith,  although  it  is  really  not  righteousness,  is  reckoned  by  God  as 
righteousness,  is  most  dishonorable  to  the  character  of  God,  and  deroga- 
tory to  his  holy  law.  That  law  which  is  a  transcript  of  his  own  un- 
changeable nature,  can  acknowledge  nothing  as  its  fulfilment  but  perfect 
conformity  to  all  its  requirements.  Nor  did  the  gospel  come  to  pour 
dishonor  upon  it  by  modifying  its  demands,  or  to  substitute  another  law 
for  it,  making  faith  meritorious.  And  besides,  the  nature  of  faith  will 
not  admit  of  this,  for  it  excludes  boasting.  It  implies  a  fleeing  out  of 
one's  self,  and  our  own  performances — it  consists  in  looking  to  another  as 
the  bestower  of  eternal  salvation. 

Dr.  Macknight  has  a  long  note  on  this  verse,  which  is  also  directly 
opposed  to  the  Apostle's  doctrine  of  justification.  "  In  judging  Abra- 
ham," he  says,  "  God  will  place  on  the  one  side  of  the  account  his  duties, 
and  on  the  other  his  performances.  And  on  the  sideof  his  performances 
he  will  place  his  faith,  and  by  mere  favor  will  value  it  as  equal  to  a 
complete  performance  of  his  duties,  and  reward  him  as  if  he  were  a 
righteous  person.     But  neither  here,  nor  in  Gal.  iii.,  6,  is  it  said,  that 


ROMANS    IV.,    5.  165 

Christ's  righteousness  ivas  counted  to  Abraham.  In  both  passages  the 
expression  is,  Abraham  believed  God,  and  it,  viz.  his  believing  God, 
was  coimted.  to  him  for  righteousness.  Further,  as  it  is  nowhere  said  in 
Scripture  that  Christ's  righteousness  was  imputed  to  Abraham,  so 
neither  is  it  said  anywhere  that  Christ's  righteousness  is  imputed  to 
believers."  These  statements,  affirming  that  God  in  judging  Abraham 
will  place  on  the  one  side  of  the  account  his  duties,  and  on  the  other  his 
performances,  and  by  mere  favor  will  value  faith  as  equal  to  a  complete 
performance  of  his  duties,  argue  most  deplorable  ignorance  of  the  whole 
plan  of  salvation.  The  assertion  that  it  is  nowhere  said  in  Scripture  that 
Christ's  righteousness  is  imputed  to  believers  is  directly  contrary  to  fact. 
It  is  contradicted  by  the  whole  strain  of  Scripture  relating  to  the  subject, 
and  expressly  by  the  Apostle  Peter  in  his  address  to  them  that  have 
obtained  like  precious  faith  with  us,  in  the  righteousness  of  our  God 
and  Saviour  Jesus  Christ,  2  Peter  i.,  1.  (This  is  the  literal  rendering.) 
And  also  by  the  Prophet  Jeremiah  xxiii.,  6,  by  whom  Jesus  Christ  is 
called  the  Lord  our  righteousness.  But  by  such  groundless  assertions 
does  Dr.  Macknight  misrepresent  the  character  of  God,  and  labors  to 
banish  from  the  Bible  the  doctrine  of  the  imputation  of  Christ's  right- 
eousness, without  which,  consistently  with  the  perfections  of  God  and  the 
demands  of  the  law,  there  could  be  no  salvation.  He  misunderstands, 
too,  the  meaning  of  the  expression  for  righteousness. 

V.  4. — Now  to  him  that  worketh  is  the  reward  not  reckoned  of  grace,  but  of  debt. 

Some  understand  this  as  implying  working  perfectly — doing  all  that 
a  man  is  bound  to  do.  But  this  is  contrary  to  the  meaning ;  it  applies 
to  work  of  any  kind,  and  excludes  all  working  of  every  kind  or  degree. 
No  reward  can  be  said  to  be  of  grace  that  is  given  for  work  of  any 
description.  Abraham  did  not  obtain  righteousness  by  faith  as  a  good 
disposition,  or  by  counting  that  disposition  above  its  value.  Had  Abra- 
ham been  justified  by  faith  as  an  act  or  disposition  worthy  of  approba- 
tion, or  by  anything  whatsoever  that  he  had  done,  he  would  have  been 
justified  by  works,  and  might  have  boasted. 

V.  5. — But  to  him  that  worketh  not,  but  believeth  on  him  that  justifieth  the  ungodly, 
his  faith  is  counted  for  righteousness. 

But  to  him  that  worketh  not. — This  is  entirely  misunderstood  by  Dr 
Macknight  and  Mr.  Stuart,  as  if  it  meant,  according  to  Dr.  Macknight^ 
"  one  who  does  not  work  all  that  he  is  bound  to  do,"  or,  according  to 
Mr.  Stuart,  "  the  sinner  who  has  not  exhibited  perfect  obedience."  It 
means,  however,  what  it  literally  expresses,  namely,  that  the  person  who 
is  justified  does  not  work  at  all  for  his  justification.  It  is  not  that  he 
does  not  perform  all  the  works  that  he  ought,  but  that  for  justification 
he  does  nothing.  It  is  true  that  he  works,  but  not  for  justification.  Mr. 
Tholuck,  who  likewise  misunderstands  in  this  place  the  whole  of  the 
Apostle's  argument,  seems  to  think  that  the  case  of  Abraham  is  only 
an  analogy,  and  not  an  example  of  justification  by  faith.  But  Abraham's 
faith  respected  the  Messiah,  whose  day  he  saw  afar  off,  and  by  his 
righteousness  he  was  justified. 

Justifieth  the  ungodly. — If  the  expression,  "  to  him  that  worketh  not," 


16G  ROMANS    IV.,    5. 

nct'ilcd  any  explanation,  this  term — the  ungodly — would  place  its 
ineaniniT  beyond  all  doubt.  The  terra  ungodly  is  applied  throughout 
the  Scriptures  to  wicked  men,  Rora.  v.,  6  ;  1  Tim.  i.,  9 ;  1  Pet.  iv.,  18 ; 
2  Pet.  ii.,  5 ;  iii.,  7  ;  Jude,  4,  15.  Men  are  ungodly  in  themselves, 
though,  as  soon  as  they  are  justified,  they  cease  to  be  ungodly.  They 
are  ungodly  till  tliey  believe  ;  but  in  the  moment  that  they  receive  the 
gift  of  faith,  they  are  thereby  united  to  the  Saviour,  and  are  instantly 
invested  with  the  robe  of  righteousness,  and  also  partake,  according  to 
the  measure  of  their  faith,  of  all  those  other  graces  that  are  received  out 
of  his  fulness.  They  then  pass  from  death  to  life,  a  transition  in  which 
there  is  no  medium  ;  they  are  turned  from  darkness  to  light,  and  from 
the  power  of  Satan  unto  God,  for  till  then,  being  without  Christ,  they 
are  the  children  of  the  devil.  They  cannot  at  the  same  time  be  both 
dead  and  alive — under  the  power  of  God  and  under  the  power  of  the 
devil  ;  they  must  in  every  instant  of  their  existence  be  either  under  the 
one  or  the  other.  In  that  moment,  then,  in  which  they  believe  they  are 
justified;  and  to  justify,  signifies  not  to  treat  men  as  if  they  were  just 
or  righteous,  though  they  are  not  so,  but  because  they  are  in  truth 
righteous  by  imputation,  really  righteous,  the  law  having  been  fulfilled 
in  them,  chap,  viii.,  4.  In  this  Professors  Tholuck  and  Stuart  most 
grossly  err.  To  justify,  with  them,  is  not  to  acquit  as  being  perfectly 
righteous,  but  to  hold  men  to  be  righteous  when  they  are  not  righteous. 
The  expression,  justifieth  the  ungodly,  Dr.  Macknight  says,  "  does  not 
imply  that  Abraham  was  an  ungodly  person  when  he  was  justified  ;  the 
Apostle's  meaning  is  justifieth  him  who  had  been  ungodly. ^^  This  is 
making,  not  explaining  Scripture.  It  entirely  sets  aside  the  Apostle's 
declaration. 

It  is  much  to  be  regretted  that  it  should  be  necessary  to  introduce  the 
name  of  Mr.  Scott  in  connection  with  such  writers  as  Macknight, 
Stuart,  and  Tholuck.  As  an  expositor  of  Scripture,  he  deserves  to  be 
spoken  of  in  terms  very  different  from  any  of  them,  but  an  impartial 
regard  for  the  interest  of  truth  requires  that  his  very  erroneous  remarks 
on  the  passage  last  referred  to  should  not  pass  unnoticed.  Mr.  Scott's 
note,  in  his  Commentary  on  this  expression,  "justifieth  the  ungodly,"  is 
incorrect,  and  his  ideas  on  the  subject  are  confused.  Contrary  to  the 
Apostle,  he  asserts  that  a  man  is  not  "  absolutely  ungodly  at  the  time 
of  his  justification."  It  is  true,  as  has  been  observed,  that  the  moment 
a  man  is  justified,  he  is  godly  ;  but  the  question  is,  if  he  be  godly  or 
ungodly  in  the  moment  which  precedes  his  justification.  If  he  be  godly 
before,  then  the  words  of  the  Apostle  are  false  ;  and  the  contrary,  that 
God  justifies  the  godly,  would  be  true.  But  Mr.  Scott's  views  on  this 
point  were  very  erroneous,  as  appears  from  his  remarks  on  Cornelius,  in 
his  note  preceding  the  verse  before  us.  He  says,  "  Even  the  proposi- 
tion, Good  works  are  the  fruits  of  faith,  and  follow  after  faith,  in  Christ, 
though  a  general  truth,  may  admit  of  some  exception,  in  such  cases  as 
that  of  Cornelius."  This  contradicts  the  12th  and  13th  articles  of  his 
church,  to  which  he  appears  to  refer  ;  but,  what  is  of  more  consequence, 
his  statement  explicitly  contradicts  the  whole  tenor  of  the  Holy  Scrip- 
tures, and  of  the  plan  of  redemption.  The  case  of  Cornelius  forms  no 
exception ;  nor  does  it  contain  even  the  shadow  of  an  exception  to  the 


ROMANS    IV.,    5.  167 

truth  declared  in  the  verse  we  are  considering.*  Mr.  Scott  closes  his 
note  on  Acts  x.,  1,  2,  by  remarking,  *'  Perhaps  these  observations  may 
assist  the  reader  in  understanding  this  instructing  chapter,  which  cannot 
easily  be  made  to  accord  with  the  exactness  of  systematical  writers  on 
these  subjects.  Now,  there  is  not  the  smallest  difficulty  in  showing  that 
all  which  that  chapter  contains  is  in  exact  accordance  with  every  other 
part  of  Scripture. 

Mr.  Scott,  after  some  further  remarks  on  the  justification  of  the  un- 
godly, says,  "  Nay,  the  justified  believer,  whatever  his  holiness  or  dili- 
gence may  be,  never  works  for  this  purpose,  and  he  still  comes  before 
God  as  ungodly  in  this  respect.^^  This  is  incorrect.  He  always  comes 
as  a  sinner  ;  that  is,  as  one  who  is  daily,  hourly,  and  every  moment  sin- 
ning. And  when  he  comes  so,  he  comes  as  he  is  ;  for  this  is  truth. 
But  he  is  not  ungodlij  after  he  believes,  which  is  a  character  belonging 
only  to  the  enemies  of  God.  The  Christian  then  cannot  in  any  respect 
come  m  such  a  character,  for  he  cannot  come  in  a  character  that  is  no 
longer  his.  There  is  an  essential  difference  between  coming  to  God  as 
a  sinner,  and  coming  to  him  as  ungodly.  "  Abraham,"  Mr.  Scott  sub- 
joins, "  several  years  before,  by  faith  obeyed  the  call  and  command  of 
God ;  and  therefore  could  not  be,  strictly  speaking,  altogether  ungodly, 
when  it  was  said,  '  He  believed  God,  and  it  was  counted  to  him  for 
righteousness ;'  so  that  the  example  of  Abraham  alone  is  a  full  and 
clear  refutation  of  the  construction  by  some  put  upon  this  text,  that  men 
are  altogether  and  in  every  sense  ungodly  and  unregenerate  at  the  time 
when  God  justifies  them — a  sentiment  of  most  dangerous  tendency." 
The  assertion  of  the  Apostle  is,  that  God  justifies  the  ungodly,  which 
can  have  no  other  meaning  than  that  men  are  ungodly  in  the  moment 
that  precedes  their  justification.  It  is  truly  astonishing  that  the  example 
of  Abraham  should  be  referred  to  as  a  full  and  clear  refutation  of  the 
plain  and  obvious  construction  of  this  assertion  of  the  Apostle,  which  it 
never  can  be  of  dangerous  tendency  implicitly  to  believe.  The  danger 
lies  in  not  receiving  it,  and  in  raising  difficulties  and  objections  which 
obscure  and  neutralize  a  declaration,  the  meaning  of  which  is  so  clear 
and  manifest.  This  must  always  have  the  effiixt,  as  in  the  case  before 
us,  of  leading  into  most  palpable  error,  inconsistency,  and  misrepresen- 
tation of  the  Divine  testimony.  If  Abraham  was  godly  before  the  time 
when  it  is  recorded  that  he  believed  God,  and  it  was  counted  to  him  for 
righteousness,  he  was  also  a  believer  before  that  time,  and  justified 
before  that  time,  although  his  justification  was  then  first  recorded.  The 
limitations,  therefore,  "  strictly  speaking,"  and  "altogether  ungodhj^^ 
which  Mr.  Scott  introduces,  are  entirely  misplaced.  He  was  not  ungodly 
at  all.  To  intimate,  as  Mr.  Scott  does,  that  Abraham  was  not  a  justified 
believer  till  the  period  when  it  is  recorded  that  his  faith  was  counted  to 
him  for  righteousness,  is  to  say  that  a  man  may  exercise  strong  faith, 
and  obey  God,  and  walk  in  communion  with  him,  long  before  he  is 
justified,  which  is  to  overturn  the  doctrine  of  justification.     But  no  such 

*  On  the  case  of  Cornelius  I  refer  to  the  view  given  in  the  conclusion  of  this  Expo- 
sition of  "  the  State  of  the  Heathen  World  destitute  of  the  Gospel." 


1G8  ROMANS    IV.,    6. 

confusion  and  discrepancies  are  to  be  found  in  the  Scriptures.  When, 
in  the  11th  chapter  of  the  Ilchrcws,  the  Apostle  illustrates  his  declara- 
tion in  the  end  of  the  10th  ihapter,  that  the  just  shall  live  by  faith,  he 
afhnns  tiiat,  "  By  faith,  Aljialuun,  when  he  was  called  to  go  out  into  a 
plact-:,  which  he  should  after  receive  for  an  inheritance,  obeyed."  If, 
then,  faith  justifies,  as  the  Apostle  is  there  showing,  Abraham  was  justi- 
fied by  faitli  when  he  "  departed  as  the  Lord  had  spoken  to  him,"  Gen. 
xii.,  4,  many  years  before  the  time  of  the  declaration  recorded  in  Gen. 
XV.,  6.  On  the  whole,  there  is  not  a  spark  of  godliness  in  any  man 
before  he  is  united  to  Christ ;  and  the  moment  he  is  united  to  him,  he  is 
for  ever  justified. 

In  the  fourth  and  fifth  verses  before  us,  the  distinction  between  receiv- 
ing a  reward  tor  works,  and  receiving  it  through  faith,  is  clearly  estab- 
lished. In  the  first  case,  a  man  receives  what  is  due  to  him  as  his  wages; 
in  the  second,  all  comes  in  the  way  of  favor.  Here  also  faith  and  works 
are  directly  opposed  to  each  other.  To  preserve  the  doctrine  of  these 
verses  from  abuse,  it  is  only  necessary  to  recollect  that  works  are  denied 
as  having  anything  to  do  in  justification,  but  that  they  are  absolutely 
necessary  in  the  life  of  the  believer.  "Works,"  says  Luther,  "  are  not 
taken  into  consideration  when  the  question  respects  justification.  But 
true  faith  will  no  more  fail  to  produce  them  than  the  sun  can  cease  to 
give  light.  But  it  is  not  on  account  of  works  that  God  justifies  us." 
"  We  offer  nothing  to  God,"  says  Calvin,  "  but  we  are  prevented  by  his 
grace  altogether  free,  without  his  having  any  respect  to  our  works." 

Men  are  prone  to  magnify  one  part  of  the  Divine  counsel,  by  dispa- 
raging or  denying  another,  which  to  their  wisdom  appears  to  stand  in 
opposition  to  it.  Some  speak  of  faith  in  such  a  manner  as  to  disparage 
works.  Others  are  so  zealous  for  works  as  to  disparage  faith  ;  while 
some,  in  order  to  honor  both,  confound  them  together.  The  Apostle 
Paul  gives  every  truth  its  proper  value,  and  its  proper  place.  In  this 
Epistle  he  establishes  the  doctrine  of  justification  by  faith  alone,  and 
speaks  not  of  the  fruits  of  faith  till  the  5th  chapter.  But  these  fruits  he 
shows  to  be  the  necessary  result  of  that  faith  which  justifies. 

V.  6. — Even  as  David  also  describeth  the  blessedness  of  the  man,  unto  whom  God 
imputeth  righteousness  without  works. 

As  the  blessing  of  the  pardon  of  sin  cannot  be  separated  from  our 
being  viewed  as  perfectly  righteous  in  the  sight  of  God,  Paul  further 
confirms  his  doctrine  by  a  reference  to  the  32d  Psalm,  which  gives  the 
meaning  of  David's  words.  In  this  manner  one  part  of  Scripture  is 
employed  to  open  and  explain  what  is  said  in  another  part.  Impvteth. — 
The  same  word  in  the  original,  which,  in  verses  3,  4,  5,  is  rendered 
counted  or  reckoned,  is  here  rendered  imputed.  All  of  them  bear  the 
same  meaning  of  placing  to  the  believer's  account  the  righteousness  of 
Jesus  Christ,  called  in  chap,  v.,  19,  his  "  obedience."  "  Here  we  see," 
says  Calvin,  "  the  mere  cavil  of  those  who  limit  the  works  of  the  law 
within  ceremonial  rites,  since  what  before  were  denominated  works  of 
the  law,  are  now  called  ivorks  simply,  and  without  an  adjunct.  The 
simple   and   unrestricted  language  occurring  in  this    passage,    which 


ROMANS    IV.,    6.  169 

all  readers  must  understand  as  applying  indifferently  to  every  kind  of 
work,  must  for  ever  conclude  the  whole  of  this  dispute.  For  nothing  is 
more  inconsistent  than  to  deprive  ceremonies  alone  of  the  power  of  jus- 
tifying, when  Paul  excludes  works  indefinitely." 

The  expression,  "  iraputeth  righteousness  without  works,"  is  import- 
ant, as  it  clearly  ascertains  that  the  phrase  "  for  righteousness,"  literally 
unto  righteousness,  signifies  unto  the  receiving  of  righteousness.  It 
signifies  receiving  righteousness  itself,  not  a  substitute  for  righteousness, 
nor  a  thing  of  less  value  than  righteousness  which  is  accounted  or  ac- 
cepted as  righteousness.  In  Dr.  Macknight's  note,  however,  on  verse  3d, 
already  quoted,  where  he  is  laboring  to  prove  that  faith  is  counted  for 
righteousness,  or  according  to  Mr.  Stuart  and  Mr.  Tholuck,  as  righteous- 
ness, he  affirms,  as  has  been  observed,  that  God  values  faith  as  equal  to 
complete  performance  of  duty,  and  that  it  is  nowhere  said  in  Scripture 
that  Christ's  righteousness  is  imputed  to  believers.  The  verse  before  us 
contains  an  explicit  refutation  of  these  unscriptural  statements,  which 
subvert  not  only  the  whole  of  the  Apostle's  reasoning  on  the  doctrine 
of  justification,  but  the  whole  doctrine  of  salvation.  The  righteousness 
here  said  to  be  imputed  is  that  righteousness  to  which  Paul  had  all  along 
been  referring,  even  the  righteousness  of  God  on  account  of  the  reve- 
lation of  which  the  gospel  is  the  power  of  God  unto  salvation,  and 
which,  as  has  been  noticed  above,  is  by  the  Apostle  Peter  called  the  right- 
eous7iess  of  our  God  and,  Saviour  Jesus  Christ,  in  which  believers 
have  obtained  precious  faith.  That  the  Apostle  refers  in  the  verse  before 
us  to  this  righteousness  lohich  fulfils  the  law,  is  evident,  if  we  look  back 
to  what  he  says  in  the  21st  verse  of  the  preceding  chapter,  and  to  what 
he  continues  to  say  respecting  it  onwards  to  this  6th  verse,  and  to  the 
effect  he  here  ascribes  to  it.  If  any  one  can  suppose  that  all  this  is 
insufficient  to  settle  the  question,  I  shall  produce  an  argument  which  is 
unanswerable,  and  which  all  the  ingenuity  of  man  is  unable  to  gainsay. 
It  must  he  the  righteousness  of  God  {or  the  righteousness  of  Christ, 
which  is  the  same)  that  is  here  spoken  of,  because  there  is  no  other 

RIGHTEOUSNESS  ON  EARTH. 

To  say  with  the  above  writers  that  the  God  of  truth  values  anything 
"  as  equal  to  the  complete  performance  of  duty,"  which  is  not  so  in 
reality,  is  to  give  a  most  unworthy,  not  to  say  a  blasphemous,  representa- 
tion of  his  character.  Far  different  are  the  following  sentiments  of  Dr. 
Owen  in  his  treatise  on  justification.  "  The  sinner  is  not  accepted  as  if 
he  were  righteous,  but  because  in  Christ  Jesus  he  is  so.  The  majesty  of 
the  law  is  not  sacrificed,  its  requirements  are  fulfilled  in  their  exceeding 
breadth  ;  its  penalty  is  endured  in  all  its  awfulness.  And  thus  from  the 
meeting  of  mercy  and  loving  kindness  with  justice  and  judgment,  there 
shines  a  most  excellent  glory,  of  which  the  full  demonstration  to  men, 
and  angels,  and  all  the  rational  creatures  of  God,  shall  fill  up  the  cycles 
of  eternity." 

Mr.  Stuart  comes  far  short  of  the  truth  when  he  represents  the  Apos- 
tle as  here  confirming  his  doctrine  by  the  case  of  David,  as  a  second 
example  or  a  single  instance.  David  is  appealed  to  by  Paul,  not  in 
respect  to  his  own  justification,  but  as  to  the  doctrine  which  he  taught  with 


170  ROMANS    IV.,    6. 

respect  to  this  subject  in  one  of  his  Psalms,  where  he  speaks  as  he  was 
moved  by  tlie  Holy  Ghost.  He  is  there  teaching  how  all  are  justified 
who  ever  were  or  ever  shall  be  justified.  It  is,  then,  much  more  than  a 
secoivi  example.  It  is  the  declaration  of  God  himself,  who  spoke  hy  the 
vwnth  of  his  servant  David,  Acts  iv.,  25.  The  effect  of  Mr.  Stuart's 
misunderstanding  the  expression,  "  the  righteousness  of  God,"  ch.  i., 
17,  and  iii.,  21,  and  ascribing  to  it  the  signification  of  "  the  justification 
which  God  bestows,"  is,  in  his  explanation  of  the  verse  before  us,  as  in 
so  many  other  places,  abuiKhinliy  evident.  Although  compelled  here  to 
attach  to  the  original  word  its  proper  meaning  of  righteousness,  instead 
of  "justification,"  the  vagueness  of  the  meaning  he  had,  as  above,  so 
erroneously  ascribed  to  it,  leaves  an  opening  for  explaining  it  to  be  a 
fictitious  righteousness  belonging  to  faith  itself,  instead  of  a  real  right- 
eousness, namely,  the  righteousness  of  Christ  received  by  faith.  "  Here," 
he  says,"  and  elsewhere  in  this  chapter,  where  the  same  phraseology  occurs, 
it  is  evident  that  the  word  is  not  to  be  understood  in  the  sense  of  jus- 
tification, which  is  the  most  common  meaning  of  it  in  our  Epistle."  So 
far  from  this  being  its  most  common  meaning,  it  is  not  even  once  its  mean- 
ing out  of  no  fewer  than  thirty -six  times  in  which  it  occurs  in  this  Epistle. 
Air.  Stuart's  views  on  the  all-important  subject  of  justification,  are  not 
only  completely  erroneous  and  unscriptural,  but  such  as  they  are,  he 
holds  them  in  a  manner  so  confused  and  indistinct,  that  he  alternately 
asserts  and  contradicts  what  he  has  advanced.  He  one  while  speaks  of 
faith  as  "  not  of  itself  such  an  act  of  obedience  to  the  Divine  laiv,  as  that 
it  will  supply  the  place  of  perfect  obedience."  "  Nor  has  it,"  he  adds, 
"  any  efficacy  in  itself,  as  a  7neritum  ex  condigno  to  save  men  ;  it  is  merely 
the  instrument  of  union  to  Christ,  in  order  that  they  may  receive  a  gra- 
tuitous salvation,''^  p.  176.  At  other  times,  he  speaks  as  if  faith  were 
accepted  at  a  rate  much  above  its  value,  and  that  the  justification  of  a 
sinner  is  gratuitous,  because  of  such  acceptance.  "  Their  faith,"  he  says, 
"  was  gratuitously  reckoned  as  equivalent  to  the  iiKaioaivn  (righteous- 
ness) demanded  by  the  law."  Here  faith  itself  is  made  the  ground  of 
justification,  and  taken  at  a  value  far  above  its  intrinsic  worth.  But 
faith  is,  in  no  point  of  view,  equivalent  to  the  obedience  the  law  requires. 
It  is  Christ's  obedience  that  is  taken  as  an  equivalent  to  an  obedience  to 
the  law  ;  and  for  the  best  of  all  reasons,  because  it  is  an  equivalent. 
The  value  of  faith  is,  that  by  the  Divine  appointment  it  is  the  medimn 
of  union  with  Christ.  If  it  be  true  that  faith  is  "  merely  "  an  instru- 
ment of  union  to  Christ,  in  order  that  we  may  receive  a  gratuitous  salva- 
tion, as,  in  one  of  these  passages,  Mr.  Stuart  asserts,  how  is  it  that  faith 
was  gratuitously  reckoned  as  equivalent  to  the  righteousness  demanded 
by  the  law  ?  If  faith  be  accepted  as  an  equivalent  to  righteousness,  then 
it  cannot  be  merely  the  medium  of  connecting  us  with  Christ.  He 
observes,  p.  177 — "  To  say,  was  counted  (namely,  their  i<i\i\i)  for  justi- 
fication, would  make  no  tolerable  sense — but  to  say,  was  counted  as 
complete  obedience,  would  be  saying  just  what  the  Apostle  means  to  say, 
viz.  that  the  believer  is  gratuitously  justified."  And  again,  he  affirms 
that  faith  "  is  counted  as  righteousness,"  p.  172.  Here  and  in  other 
places,  the  imputation  of  Christ's  righteousness  for  the  justification  of  a 


ROMANS    IV,,    6.  171 

anner,  is  excluded  by  Mr.  Stuart,  as  it  is  by  Dr.  Macknight.  Mr. 
Stuart's  self-contradictions,  contained  in  his  commentary,  are  noticed  in 
the  following  terms,  in  the  American  Theological  Magazine,  called 
"  The  Biblical  Repertory,"  of  July,  1833,  where  it  is  reviewed, — "  Re- 
spected Sir,  You  admit  what  you  deny,  and  deny  what  you  admit,  in 
such  rapid  succession,  your  readers  are  bewildered." 

According,  then,  to  these  statements,  righteousness,  that  is,  the  right- 
eousness of  Christ,  which  does  indeed  fulfil  the  demands  of  the  law,  is 
not  imputed  to  the  believer  for  justification — although  this  is  explicitly 
asserted  in  the  text,  when  it  is  said,  "  God  imputeth  righteousness,"  for 
on  earth,  as  has  been  observed,  there  is  no  other  righteousness — while 
faith,  which  does  not  fulfil  so  much  as  one  of  its  demands,  is  reckoned  as 
equivalent  to  all  its  demands ;  and  besides,  righteousness  is  thus  counted 
to  a  man  as  belonging  to  him,  which  "  in  reality  does  not  belong  to 
him."  And  this  we  are  told  by  Mr.  Stuart,  is  "  just  what  the  Apostle 
means  to  say."  Paul  affirms  that  God  is  just  when  he  justifies  him  that 
believeth.  But,  according  to  Mr.  Stuart,  in  thus  representing  God  as 
counting  for  a  reality  what  is  a  mere  figment,  and  counting  "  some- 
thing "  to  a  man  "  which  does  not  belong  to  him,"  not  a  trace  of  any- 
thing that  has  even  the  semblance  of  justice  in  a  sinner's  justification  is 
left.  And  on  these  grounds  salvation  is  asserted  by  him  to  be  "  gratui- 
tous !" 

Mr.  Stuart  considers  that  the  mercy  of  God,  for  Christ's  sake,  accepts 
believers  as  just,  while  they  are  not  so  in  reality.  This  overturns  the 
gospel  and  the  justice  of  the  Divine  character.  It  destroys  both  law  and 
gospel.  If  a  man  is  not  truly  just,  God  cannot  account  him  just,  nor  treat 
him  as  just.  Why  cannot  Mr.  Stuart  see  believers  perfectly  just  in  Jesus 
Christ,  their  head  and  substitute  ?  But  this  is  what  might  be  expected 
from  one  who  cannot  see  the  human  race  guilty  in  Adam.  It  is  quite 
natural,  then,  that  he  should  not  see  believers  righteous  in  Christ.  Ac- 
cording to  Mr.  Stuart,  God  is  not  a  just  God  in  saving  sinners,  for  he 
acquits  as  just  those  whom  he  knows  to  be  unjust.  He  represents  God 
as  an  unjust  God  in  punishing  the  innocent,  for  he  visits  with  suifering 
and  death  infants,  who  are  supposed  innocent  of  Adam's  sin.* 

According  to  the  doctrine  of  the  Apostle,  when  a  sinner  is  justified  it 
is  by  the  imputation  of  righteousness,  not  a  fictitious  but  a  real  righteous- 
ness. The  believer,  in  his  union  with  Christ,  is  viewed  as  perfectly 
righteous,  because  in  truth  he  is  so,  for  the  righteousness  of  God  is 
"upon  him,"  ch.  iii.,  22;  Jehovah  is  his  righteousness,  Jer.  xxiii.,  6; 
God  is  therefore  just  in  justifying  him,  and  in  the  day  of  judgment  the 
Great  Judge  will  pronounce  him  "  righteous,"  Matt,  xxv.,  37-46,  and 
award  to  him  "  a  ciown  of  righteousness,"  according  to  the  strictest 
justice.  The  gift  of  this  righteousness,  with  the  justification  it  brings 
along  with  it,  is  indeed  perfectly  gratuitous,  and  the  manner  of  bestow- 
ing it  is  gratuitous — freely  by  grace — but  "  grace  reigns  through  right- 
eousness" Rom.  v.,  21,  in  that  way  which  meets  every  demand  of  law 

*  Mr.  Stunrt  afterwards  explains  his  views  on  the  subject  of  justification  in  a  manner 
that  adds  to  the  confusion,  and  makes  them,  if  possible,  still  worse  ;  which  shall  be  no- 
ticed in  the  Appendix. 


172  ROMANS    IV.,    7, 

and  justice.  This  last  is  a  most  important  declaration,  with  which  the 
Apostle  closes  his  discussion  on  the  doctrine  of  justification  ;  but  im- 
portant as  it  is,  Mr.  Stuart  has  altogether  mistaken  its  meaning,  and 
misrepresented  it  in  the  same  way  as  he  has  misrepresented  the  corres- 
ponding expression  at  the  opening  of  this  discussion,  chap,  i.,  17.  Had 
he  understood  it,  he  would  not  have  perverted  the  Apostle's  reasoning 
as  he  has  done,  and  propounded  sentiments  respecting  the  all-important 
doctrine  of  justification,  which  annihilate  the  glory  of  that  redemption 
in  which  righteousness  and  peace  have  kissed  each  other — sentiments 
which  compromise  the  justice,  and  dishonor  the  character  of  God. 

"  Faith,"  says  Mr.  Bell,  in  his  View  of  the  Covenants,  p.  226,  "  rests 
upon  Christ  alone.  It  in  effect  excludes  itself  as  a  work,  in  the  matter 
of  justification.  It  is  not  a  thing  upon  which  a  sinner  rests:  it  is  his 
resting  on  the  Surety.  Therefore  that  man  who  would  bring  in  his  faith, 
as  a  part  of  his  justifying  righteousness  before  God,  thereby  proves  that 
he  has  no  faith  in  Jesus  Christ.  He  comes  as  with  a  lie  in  his  right 
hand  ;  for  such  is  the  absurdity,  that  he  trusts  in  the  act  of  faith,  not  in 
its  object,  i.  e.  he  believes  in  his  faith,  not  in  Jesus  Christ.  Having 
taken  Christ,  as  he  pretends,  he  would  have  that  verj'  act  whereby  he 
received  him,  sustained  at  the  Divine  tribunal,  as  his  righteousness. 
Thus  Christ  is  bid  to  stand  at  a  distance,  and  the  sinner's  own  act  is  by 
himself  bid  to  come  near  in  the  case  of  justification.  This  is  nothing 
else  but  works  under  another  name.  It  is  not  faith,  for  that  necessarily 
establishes  grace." 

V.  7. — Saying,  Blessed  are  they  whose  iniquities  are  forgiven,  and  whose  sins  are 
covered. 

This  verse,  in  connexion  with  the  preceding,  shows  that  sins  are  not 
forgiven  except  in  a  way  in  which  righteousness  is  imputed.  Anciently, 
the  high  priest  was  appointed  to  bless  the  people.  Num.  vi.,  24,  as  the 
type  of  Jesus  Christ,  who,  as  the  great  high  priest,  imparts  a  real  bless- 
edness. "  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who 
hath  blessed  us  with  all  spiritual  blessings  in  heavenly  places  in  Christ." 
In  him  it  was  promised  that  all  nations  should  be  blessed.  When  about 
to  ascend  into  heaven,  he  lifted  up  his  hands  and  blessed  his  disciples; 
and  at  the  last  day  he  will,  from  the  throne  of  his  glory,  pronounce  all 
his  people  the  blessed  of  his  Father.  On  that  day,  and  not  till  then, 
shall  any  of  them  be  able  fully  to  comprehend  all  that  is  implied  in  this 
term  in  the  verse  before  us. 

Blessed  are  they. — "  Blessed  is  he"  (the  man),  says  David,  "whose 
transgression  is  forgiven."  David  speaks  of  one  person,  but  Paul  speaks 
of  many.  This  alteration  which  the  Apostle  makes  should  not  be  over- 
looked. The  work  of  redemption  being  now  finished,  the  Apostle  is 
commissioned  by  the  Holy  Ghost,  who  dictated  the  words,  thus  to  in- 
clude for  their  encouragement  the  whole  mystical  body  of  Christ — all 
that  are  his,  whether  Jews  or  Gentiles.  Covered. — This  appears  to  be 
in  allusion  to  the  mercy-seat  which  covered  the  law.  Sins  must  be 
covered  before  they  can  be  forgiven.  There  must  be  a  way  in  which 
this  is  done  according  to  justice.     This  way  is  by  the  blood  of  Christ. 


ROMANS    IV.,    8.  173 

And  he  that  is  dead  with  him  is  justified  from  sin;  Romans  vi.,  7.  His 
sins  are  for  ever  covered,  as  being  cast  into  the  depths  of  the  sea.  Mic. 
vii.,  19.  They  are  blotted  out  with  the  Saviour's  blood.  "  I,  even  I, 
am  he  that  blotteth  out  thy  transgressions  for  mine  own  sake,  and  will 
not  remember  thy  sins,"  Isaiah  xliii.,  25.  He  is  saved  from  the  guilt 
of  sin  immediately  on  his  believing.  The  righteousness  of  the  Saviour 
being  imputed  to  the  sinner,  none  of  his  own  unrighteousness  can  attach 
to  him  ;  the  imputation  of  both  cannot  take  place.  There  is  a  full  re- 
mission of  his  past  sins,  and  none  which  he  shall  afterwards  commit  shall 
be  judicially  laid  to  his  charge,  Rom.  viii.,  33.  Being  stripped  of  the 
filthy  garments,  and  clothed  with  a  change  of  raiment,  Zech.  iii.,  4,  as 
certain  as  God  is  unchangeable  it  shall  never  be  taken  off  him.  "  He 
hath  clothed  me  with  the  garments  of  salvation,  he  hath  covered  me 
with  the  robe  of  righteousness,"  Isa.  Ixi.,  10.  "  I  will  forgive  their 
iniquity,  and  I  will  remember  their  sin  no  more,"  Jer.  xxxi.,  34,  "  As 
far  as  the  east  is  from  the  west,  so  far  hath  he  removed  our  transgressions 
from  us,"  Psalm  ciii.,  12.  "  Wearied  at  length,"  says  Luther,  "  with 
your  own  righteousness,  rejoice  and  confide  in  the  righteousness  of 
Christ.  Learn,  my  dear  brother,  to  know  Christ,  and  Christ  crucified, 
and  learn  to  despair  of  thyself,  and  to  sing  to  the  Lord  this  song  :  Lord 
Jesus !  thou  art  my  righteousness  ;  but  I  am  thy  sin.  Thou  hast  taken 
what  belonged  to  me  ;  thou  hast  given  me  w^hat  was  thine.  Thou  be- 
camest  what  thou  wert  not,  in  order  that  I  might  become  what  I  was 
not  myself." 

V.  8. — Blessed  is  the  man  to  whom  the  Lord  will  not  impute  sin. 

Righteousness  is  imputed  when  sin  is  not  imputed,  for  we  here  see 
that  the  man  to  whom  sin  is  not  imputed  is  blessed.  As  Jesus  was  ac- 
cursed, Gal,  iii.,  13,  when  the  sins  of  his  people  were  imputed  to  him, 
so  they  are  blessed  when  his  righteousness  is  imputed  to  them.  Justifi- 
cation, or  the  judgment  of  God,  by  which  he  renders  us  "  blessed," 
consists  of  two  acts,  by  one  of  which  he  pardons  our  sins,  by  the  other 
he  gives  us  the  kingdom.  This  appears  in  the  sequel  of  this  chapter, 
where  we  see  that  the  justification  of  Abraham  includes  the  promise  of 
making  him  heir  of  the  world,  verse  13;  and  this  truth  the  Apostle 
establishes  not  only  in  the  person  of  Abraham,  but  also  extends  it  to  all 
the  people  of  God,  verse  16.  In  the  8th  chapter  of  this  Epistle,  where 
Paul  joins  together  the  Divine  calling  and  justification,  he  also  con- 
nects justification  and  glorification.  Afterwards  he  adds,  "  what  shall 
we  then  say  to  these  things  ?  If  God  be  for  us,  who  can  be  against  us? 
He  that  spared  not  his  own  Son,  but  delivered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give  us  all  things  ?"  The  expression, 
God  is  for  us,  marks  the  effect  of  justification.  It  is  not  said  God  is 
not  against  us,  as  should  be  said  if  justification  was  only  the  pardon  of 
sin  ;  but  God  is  for  us,  which  signifies  that  he  not  only  pardons  but 
blesses  us,  giving  us  a  right  to  the  kingdom.  He  not  only  delivers  us 
from  being  children  of  wrath,  but  adopts  us  into  his  family,  and  makes 
us  his  own  children.  "When  he  discharges  us  from  the  pains  of  the 
second  death,  he  destines  us  to  the  glory  of  heaven.     The  words  that 


174  ROMANS    IV.,    11. 

follow  resppcting  the  delivering  up  of  his  Son,  and  freely  giving  us  all 
thiii<is,  clearly  import  tlii-se  two  great  acts  of  pardon  and  blessing.  The 
same  is  also  declared  by  the  Prophet  Malachi,  iii.,  17,  "  And  they  shall 
be  mine,  saith  the  Lord  of  Hosts,  in  that  day  when  I  make  up  my  jewels  ; 
and  1  will  spare  them,  as  a  man  spareth  his  own  son."  .Jusiitication 
then  corresponds  to  the  rigiiteousnessof  God,  l)y  the  imputation  of  which 
it  is  received.  By  that  righteousness  the  penalty  of  the  law  is  fulfilled 
\vhi(  h  secures  the  pardon  of  sin,  and  also  the  precept  on  account  of 
H'hich  the  inheritance  is  awarded. 

V.  9. — Cotnelli  this  blessedness  then  upon  the  circumcision  only,  or  upon  the  uncir- 
cuDicision  also  '  for  we  say  that  faith  was  reckoned  in  Abraham  for  righteousness. 

The  Apostle  having  fully  established  the  truth  that  a  man  is  justified 
by  faith  without  works,  now  reverts  to  the  allusion  made  to  circumcision 
at  the  beginning  of  this  chapter,  in  demanding  what  Abraham  had 
obtained  as  pertaining  to  the  flesh.  He  now  shows,  in  the  most  decisive 
manner,  that  Abraham  had  not  obtained  justification  by  means  of  circum- 
cision, since  he  was  justified  before  he  was  circumcised.  And  proceed- 
ing to  prove  what  he  had  affirmed,  chap,  iii.,  30,  that  justification  is  not 
confined  to  the  Jews,  he  asks  if  the  blessedness  he  had  spoken  of  comes 
only  to  those  who  are  circumcised,  or  to  the  uncircumcised  also.  It  was 
the  more  necessary  to  decide  this  question,  because  the  Jews  not  only 
believed  that  justification  depended,  at  least  in  part,  on  their  works,  but 
that  the  privileges  of  the  people  of  God  were  inseparably  connected 
with  circumcision.  In  the  sequel,  Paul  shows  that  justification  has  no 
necessary  connection  with,  or  dependence  on,  circumcision.  For  we 
say. — This  is  not  the  language  of  an  objector,  as  Mr.  Stuart  supposes  ; 
it  is  the  position  which  the  Apostle  lays  down  for  the  purpose  of  estab- 
lishing his  conclusion.  The  fact  that  faith  was  counted  to  Abraham 
unto  righteousness,  is  the  groundwork  on  which  he  builds. 

V.  10. — How  was  it  then  reckoned  ?  when  he  was  in  circumcision,  or  in  uncircum- 
cision  ?     Not  in  circumcision,  but  in  uncircumcision. 

Hoiv  was  it,  or  in  what  circumstances  was  righteousness  counted  to 
him  ? — This  question,  with  the  affirmation  which  follows,  determines  that 
Abraham's  justification  by  faith  was  previous  to  circumcision,  and  there- 
fore circumcision  could  not  be  its  cause.  If  righteousness  was  imputed 
to  him  before  he  was  circumcised,  then  circumcision  is  not  necessary  to 
justification.  It  may  come  on  Gentiles  as  well  as  on  Jews.  This  is 
founded  on  the  history  of  Abraham,  recorded  in  the  Old  Testament,  who 
was  in  a  state  of  justification  before  Ishmael's  birth,  many  years  antece- 
dent to  the  appointment  of  circumcision. 

V.  11. — And  he  received  the  sign  of  circumcision  ;  a  seal  of  the  righteousness  of  the 
faitli  which  he  had,  yet  being  uncircumcised  ;  that  he  might  be  the  father  of  all  them 
that  believe,  though  they  be  not  circumcised;  that  righteousness  might  be  imputed 
unto  them  also.* 

•  Some  read  the  first  part  of  this  verse  ending  with  the  words,  "  yet  being  uncir- 
<?umcised,"  as  a  parenthesis,  connecting  the  remaining  part  of  it  with  the  verse  preced- 
ing.    For  this  there  is  no  occasion. 


ROMANS    IV.,    12.  175 

If,  then,  Abraham  was  justified  in  uncircumcision,  for  what  purpose, 
it  might  be  asked,  was  he  circumcised  ?  It  is  rcpHed,  that  he  received 
circumcision,  which  was  appointed  as  a  figure  or  sign  of  his  paternity, 
literally  with  respect  to  a  numerous  seed,  and  spiritually  of  all  believers. 
It  intimated  that  He,  in  whom  all  the  families  of  the  earth  should  be 
blessed,  was  to  spring  from  Abraham.  This  blessedness  is  described  by 
David  as  consisting  in  the  imputation  of  righteousness  without  works. 
But  this  was  not  all :  Circumcision  was  not  only  a  sign  but  a  seal  of 
that  righteousness  which  was  imputed  to  Abraham  through  faith  while 
he  was  uncircumcised.  This  does  not  mean,  as  is  generally  understood, 
that  it  was  a  seal  of  Abraham's  faith.  This  is  not  said.  It  is  said  that 
it  was  a  seal  of  the  "righteousness"  of  the  faith  which  he  had  ;  that  is, 
a  seal  of  that  righteousness  itself,  namely,  the  righteousness  of  God, 
which  he  had  received  by  his  faith.  It  was  a  seal,  assurance,  or  pledge, 
that  the  righteousness,  by  the  imputation  of  which,  through  his  faith, 
he  was  justified,  although  not  then  in  existence,  should,  in  its  appointed 
period,  be  brought  in.  Circumcision,  then,  being  such  a  seal  or  a 
pledge,  and  as  the  appointment  of  Abraham  as  tiie  father  of  Christ,  by 
whom  this  righteousness  was  to  be  introduced,  included  his  being  the 
father  of  the  line  from  which  Christ  was  to  spring,  it  was  to  be  affixed 
to  his  posterity,  and  not  to  cease  to  be  so  till  the  thing  signified  was 
accomplished.  Here,  it  would  appear,  we  learn  the  reason  wiiy  this 
seal  was  to  be  affixed  on  the  eighth  day  after  birth.  On  the  eighth  day, 
the  first  day  of  the  week,  when  Jesus,  the  seed  of  Abraham,  arose  from 
the  dead,  that  righteousness,  of  which  circumcision  was  a  seal  or 
pledge,  was  accomplished.  In  reference  to  this,  and  to  the  change 
respecting  the  Sabbath  from  the  seventh  to  the  eighth  day,  in  conse- 
quence of  his  resurrection,  when  our  Lord  brought  in  the  everlasting 
righteousness,  and  entered  into  his  rest,  the  eighth  day  is  in  many  ways 
distinguished  throughout  the  Old  Testament.*  That  he  might  be  the 
father,  &lc.  In  order  to  his  being  the  father.  This  mark,  then,  was  a 
sign  of  Abraham's  being  the  father  of  all  believers,  both  Jews  and 
Gentiles,  to  all  of  whom  this  righteousness  was  to  be  imputed.  As  it 
was  a  seal  of  the  righteousness  which  he  had  received  by  the  faith 
which  he  had  in  a  state  of  uncircumcision,  it  implied  that  righteousness 
would  be  imputed  to  believers  in  the  same  state. 

V.  12. — And  the  father  of  circumcision  to  them  who  are  not  of  the  circumcision  only, 
but  who  also  walk  in  the  steps  of  that  faith  of  our  father  Abraham,  which  he  had, 
being  yet  uncircumcised. 

Tiiis  implies  that  there  is  a  sense  in  which  Abraham  is  a  father  of 
some  of  his  descendants,  in  which  he  is  not  a  father  to  others.  To 
those  of  them  who  walk  in  the  steps  of  his  faith  he  is  a  spiritual  father. 
While  all  Abraham's  children  were  circumcised,  he  was  not  equally 
the  father  of  them  all.  It  was  only  to  such  of  them  as  had  his  faith, 
that  he  was  a  father  in  what  is  spiritually  represented  by  circumcision. 
As  it  is  said,  "  They  are  not  all  Israel  which  are  of  Israel ;  neither, 

*  See  a  full  discussion  of  this  subject  in  the  conclusion  of  this  Exposition  "  on  the 
Sanctification  of  the  Sabbath." 


176  ROMANS    IV.,    13. 

because  Ihoy  are  the  seed  of  Abraham,  arc  Ihiy  all  children  ;  but  in 
Isaac  shall  thy  seed  be  called  ;  that  is,  they  which  are  the  children  of 
the  flesh,  these  are  not  the  children  of  God  :  but  the  children  of  the 
promise  are  counted  for  the  seed,"  Rom.  ix.,  6.  This  is  also  established 
by  our  Lord  himself,  who  denied  that  the  unbelieving  Jews  were  the 
cliildren  of  Abraham,  John  viii.,  39.  lie  was,  however,  not  only  the 
father  of  his  believint;  chiiiiren,  who  were  circumcised,  but  of  all,  in 
every  nation,  who  walk  in  the  steps  of  his  faith,  lielievinsr  Gentiles 
are  therefore  said  to  be  grafted,  contrary  to  nature,  into  a  tjood  olive- 
tree,  Rom.  xi.,  24 ;  and  to  be  Abraham's  seed,  Gal.  iii.,  29. 

V.  13. — For  the  promise,  that  he  should  he  the  heir  of  the  world,  was  not  to  Abraham, 
or  to  his  seed  through  law,  but  throuiih  the  righteousness  of  faith. 

Paul  here  continues  to  prove  that  the  blessing  of  justification  is  re- 
ceived through  faith,  and  not  in  any  other  way.  Heir  of  the  world. — 
The  promise  to  Abraiiuni  included  llircc  things  : — 1.  That  the  promised 
seed  of  the  woman  should  descend  from  him ;  2.  That  all  nations 
should  be  blessed  in  that  seed ;  3.  That  as  a  pledge  of  all  this,  he  and 
his  seed  should  inherit  the  land  of  Canaan.  "  And  I  will  give  unto 
thee,  and  to  thy  seed  after  thee,  the  land  wherein  thou  art  a  stranger,  all 
the  land  of  Canaan,  for  an  everlasting  possession."  Canaan,  however, 
was  but  an  emblem  of  the  heavenly  country,  of  wliich  last  only  Abra- 
ham could  have  an  everlasting  possession ;  for  he  was  a  stranger  on 
the  earth,  and  Canaan  was  to  him  "  a  strange  country,"  Heb.  xi.,  9. 
This  he  understood  it  to  be,  and,  accordingly,  to  the  former  he  looked 
forward,  as  what  was  substantially  promised,  Heb.  xi.,  13,  16.  This 
was  "  that  world,"  as  it  is  designated  by  our  Lord,  Luke  xx.,  35 — a 
possession,  so  often  called  an  inheritance,  Heb.  ix.,  15;  1  Pet.  i.,  4; 
of  which  not  only  Abraham,  but  also  his  spiritual  posterity  were  con- 
stituted heirs.  They  were  to  inherit  all  things,  Rev.  xxi.,  7 ;  and 
although  the  whole  creation  groaneth  and  travaileth  in  pain,  yet  all 
things  are  theirs,  1  Coi.  iii.,  21-23.  Abraham,  however,  being  the 
father  or  first  heir  according  to  that  promise,  he  might,  properly,  by 
way  of  distinction,  be  called  "  the  heir,"  and  on  the  same  ground,  the 
father  of  many  nations,  being  the  father  of  all  God's  people  :  as  is 
likewise  promised  in  the  covenant,  which  is  so  often  referred  to  in  this 
chapter. 

The  expression  "  heir "  has  a  manifest  relation  to  the  title  of  chil- 
dren, which  is  given  to  the  people  of  God  in  their  adoption.  It  is  on 
this  account  that  Paul  joins  them  together — "  If  children,  then  heirs, 
heirs  of  God,  and  joint  heirs  with  Christ,"  Rom.  viii.,  17;  by  which 
he  teaches  that  they  have  not  only  a  right  to  the  good  things  that  God 
confers,  but  that  they  have  right  in  virtue  of  their  adoption,  and  not 
of  their  works.  The  birthright  of  a  child,  which  gives  him  a  right  to 
the  good  things  of  his  father,  and  distinguishes  him  from  those  who 
may  gain  them  by  their  services,  resembles  the  privilege  conferred  by 
the  free  and  gratuitous  adoption  of  God  of  his  children.  In  conferring 
the  right  in  this  way,  every  pretension  to  merit  is  excluded ;  and  as 
God,  in  the  law,  had  rendered  inheritances  inalienable,  such  also  is  the 


ROMANS    IV.,    13.  177 

inviolable  stability  of  the  inheritance  which  God  confers.  The  gran- 
deur of  this  inheritance  is  represented  in  Scripture  by  the  appellations 
of  a  kingdom,  Luke  xii.,  32 ;  of  a  crown,  2  Tim.  iv.,  8  ;  and  of  a 
throne,  Rev.  iii.,  21. 

Or  to  his  seed. — The  covenant  in  all  its  promises,  and  in  its  fullest 
extent,  in  reference  to  spiritual  blessings,  was  established  in  Christ, 
who  was  emphatically  and  eminently  Abraham's  seed,  Gal.  iii.,  16;  and 
in  him,  with  all  his  members,  who  are  the  spiritual  seed  of  Abraham, 
of  whom  the  natural  seed  were  typical,  as  the  land  of  Canaan  was 
typical  of  the  heavenly  inheritance.  The  promise  to  the  seed  was,  that 
all  nations  should  be  blessed  in  him,  and  this  promise  was  made  to 
Abraham  also,  as  it  implied  that  the  Messiah  was  to  be  Abraham's  seed. 
The  promise  to  Christ  included  all  the  children  that  God  had  given  him, 
who  are  in  him,  and  one  with  him.  These  are  all  "joint  heirs  with 
Jesus  Christ,"  Rom.  viii.,  17. 

Many  are  spoken  of  before  Abraham  as  the  children  of  God  ;  but 
we  do  not  read  that  the  first  promise  respecting  the  seed.  Gen.  iii.,  15, 
W'as  repeated  to  any  of  them.  Tliough  in  the  time  of  Enos,  men  be- 
gan to  call  themselves  by  the  name  of  the  Lord  ;  though  Enoch  walked 
with  God  ;  though  Noah  was  an  heir  of  the  righteousness  which  is  by 
faith  ;  though  Jehovah  was  the  God  of  Shem ;  it  is  not  said  that  the 
promise  of  the  seed  was  renewed  to  them.  But  to  Abraham  it  was 
expressly  renewed,  and  hence  we  see  the  reason  why  he  is  so  frequently 
alluded  to  in  the  New  Testament,  and  spoken  of  as  the  father  of  be- 
lievers. 

Through  the  law. — Literally  through  law,  without  the  article.  The 
Apostle  had  shown  above  that  the  blessing  of  righteousness  came  upon 
Abraham  before  he  was  circumcised,  and  here  he  shows  that  the  pro- 
mise that  he  should  be  the  heir  of  the  world  was  not  made  to  him  on 
account  of  any  works  of  law,  but  through  the  righteousness  received 
by  faith.  In  this  way  Paul  follows  out  his  argument  in  proof  that  jus- 
tification and  the  blessings  connected  with  it  were  not  the  consequence 
either  of  circumcision  or  of  personal  obedience,  but  were  received 
through  faith. 

But  through  the  righteousness  of  faith. — The  righteousness  of  faith 
is  an  elliptical  expression,  meaning  the  righteousness  which  is  received 
by  faith.  This  is  the  only  way  in  which  the  promise,  in  order  to  prove 
effectual,  could  be  given.  "  If  there  had  been  a  law  given  which  could 
have  given  life,  verily  righteousness  should  have  been  by  the  law  ;  but 
the  Scripture  hath  concluded  all  under  sin,  that  the  promise  by  faith  of 
Jesus  Christ  might  be  given  to  them  that  believe."  It  was,  therefore, 
to  receive  its  accomplishment  only  by  virtue  of,  and  through  the  com- 
munication of,  the  righteousness  received  by  faith.  Tiiis  is  that  right- 
eousness which  was  counted  or  imputed  to  Abraham  when,  upon  the 
promise  being  made  to  him  of  a  numerous  seed,  he  believed  in  the 
Lord,  Gen.  xv.,  6.  The  inheritance  comes  solely  in  virtue  of  this 
righteousness  to  those  who  by  it  are  "  made  righteous."  "  They  shall 
be  called  trees  of  righteousness,  the  planting  of  the  Lord,  that  he  may 

12 


178  ROMANS    IV.,    16. 

be  glorified,"  Isaiah  xli.,  3.     "  Thy  people  shall  be  all  righteous,  ihey 
shall  inherit  the  land  for  ever."  Isaiah  1.x.,  21. 

V.  II,  l"). — For  if  they  which  nre  of  law  be  lieirs,  faith  is  made  void,  and  the  promise 
made  ul  none  effect :  for  the  law  worketh  wrath  :  for  where  no  law  is,  there  ia  no 
t]ranst;res3ion. 

When  it  is  said,  "  If  they  which  are  of  law,"  that  is,  who  by  obeying 
the  law  of  God  be  heirs,  the  case  is  supposed  as  in  chap,  ii.,  13,  26,  27, 
though  not  admitted,  which  would  be  contrary  to  the  whole  train  of  the 
Apostle's  argument.  If,  however,  possession  of  the  inheritance  come 
by  obedience  to  law,  then  the  obtaining  it  by  faith  is  set  aside,  and 
consequently,  as  by  works  of  the  law  no  man  can  be  justified,  the  pro- 
mise is  made  of  none  effect.  This  is  entirely  consistent  with  all  the 
Apostle  had  said  before  respecting  the  manner  in  which  the  blessedness 
of  Abraliam  had  come  upon  him,  solely  by  the  imputation  of  righteous- 
ness received  by  faith,  irrespective  of  any  works  of  his.  For  (he  law 
worketh  wrath.  It  is  indeed  the  nature  of  every  law  to  afford  opportu- 
nity of  transgression.  But  this  docs  not  make  it  work  wrath.  It  is 
law  which  is  transgressed  that  works  wrath.  The  Apostle  had  shown 
that  by  obedience  to  law  no  man  can  be  justified,  since  all  men  are 
transgressors,  and  the  law  of  God  is  revealed  against  all  unrighteous- 
ness, and  that  is  wiiat  here  he  again  declares.  Such  is  the  state  of 
human  nature,  that  the  law  of  God  wiiich  all  men  transgress,  so  far 
from  justifying  them,  can  only  work  wrath,  or  punishment,  for  no  law 
makes  provision  for  the  exercise  of  mercy,  but  requires  perfect  obedi- 
ence to  all  its  commands  ;  and  when  this  is  not  yielded,  denounces  wrath 
on  every  transgressor.  For  where  no  law  is,  there  is  no  transgression. 
— This  is  tiie  reason  why  the  law  works  wrath.  It  gives  occasion 
to  transgress,  and  transgression  brings  wrath.  And  this  the  Apostle 
asserts  is  the  nature  of  law  in  general.  Where  there  is  law  there  is 
occasion  or  room  for  transgression.  Where  there  is  no  law  there  can 
be  no  breach  of  law.  If  a  man  could  be  placed  in  a  situation  without 
law,  he  would  not  be  exposed  to  wrath  as  guilty ;  for  as  sin  is  the 
transgression  of  the  law,  so  no  transgression  could  be  charged  on  him. 
This  assertion,  then,  is  equivalent  to  affirming  that,  considering  the 
character  of  man,  where  law  is  there  must  be  transgression,  and  only 
where  there  is  no  law  there  is  no  transgression,  as  it  is  said,  chap,  v.,  13, 
"  Sin  is  not  imputed  where  there  is  no  law."  From  all  this  it  follows 
that  if  the  fulfilment  of  the  promise  was  dependent  on  man's  obedience 
to  the  law,  the  obtaining  of  the  inheritance  by  faith  would  be  made  void, 
and  so  the  promise  would  become  of  no  effect ;  thus  tiie  possibility  of 
obtaining  the  inheritance  would  be  destroyed  altogether. 

V.  10. — Therefore  it  is  of  faith,  that  it  mic;ht  be  by  gr^ce  ;  to  the  end  the  promise 
might  be  sure  to  all  the  seed,  not  to  that  only  which  is  of  the  law,  but  to  that  also 
which  is  of  the  faith  of  Abraham,  who  is  the  father  of  us  all. 

Having  affirmed,  in  the  end  of  the  13th  versC;  that  the  promise  of 
the  inheritance  was  not  through  obedience  to  law,  but  through  the 
righteousness  received  by  faith,  and  having  in  the  14lh  and  15th  verses 
shown  that  it  could  not  be  obtained  through  obedience  to  law,  Paul 


ROMANS    IV.,    16.  179 

here  proceeds  to  state  why  faith  was  appointed  to  be  the  way  through 
which  it  should  be  carried  into  effect. 

Therefore  it  is  of  faith,  that  it  might  he  hy  grace. — Since,  then,  the 
promise  of  the  inlieritance,  that  is  of  eternal  salvation,  could  not  be  ful- 
filled through  obedience  to  law,  it  was  appointed  that  it  should  be  ful- 
filled through  faith,  because  in  this  way  it  is  effected  by  grace.     A 
reward  must  be  reckoned  either  of  grace,  or  of  debt,  on  account  of 
works  performed  ;  and  these  cannot  be  combined.     For  "  if  by  grace, 
then  it  is  no  more  of  works  ;  otherwise  grace  is  no  more  grace  ;  but  if 
it  be  of  works  then  is  it  no  more  grace  ;  otherwise  work  is  no  more 
work,"  Rom.   ix.,  6.     As  the  reward,  then,  could  not  be  bestowed 
through  the  works  of  the  law  of  which  every  man  is  a  transgressor,  and 
which,  therefore,  could  only  work  wrath  to  him,  it  must  be  conferred  by 
grace  through  faith,  which  can  in  no  wise  be  considered  as  meritorious, 
but  is  the  gift  of  God,  and  simply  receives  his  righteousness  opposed 
through  the  whole    of  this   discussion  to  the  works  of  man  of  every 
description.     In   this   way,  then,  the  promise  is  bestowed  by  grace. 
This  accords  with  the  whole  plan  of  salvation  that  regards  man  as  a 
sinner,  and   according  to  which,  as    had   been    shown,  chap,    iii.,    27, 
boasting   is    excluded,  and   he   is  saved   not   of  works,  but  by  grace 
through  faith,  Eph.  ii.,  8.    In  no  other  way,  then,  but  through  faith  could 
salvation  have  been  by  grace.     Had  it  been  bestowed  in  part  or  in 
whole  as  the  reward  of  one  good  thought,  it  would  not  have  been  by 
grace.     Paul  had  before   declared  that  they   who  have  obtained    the 
righteousness  of  God  by  faith,  are  justified /ree/y  hij  his  grace,  and  now 
lie  affirms  that  salvation  is  through  faith,  for  this  very  purpose,  that  it 
might  be  by  grace. 

To  the  end  that  the projnise  might  he  sure  to  all  the  seed. — The  ful- 
filment of  the  promise  to  Abraham  and  to  his  seed  not  being  grounded 
on  obedience  to  law,  which  in  the  case  of  every  man  would  have  made 
it  void,  and  as  its  fulfilment  was  determined  by  God,  he  has  rested  its 
accomplishment  wholly  on  grace — his  own  gratuitous  favor,  which  can- 
not be  frustrated.  Grace  selects  its  objects,  and  its  only  motive  is  in 
God  himself.  The  way,  then,  in  which  the  promise  was  to  be  accom- 
plished depending  on  the  sovereign  will  of  God,  who  hath  said,  "  My 
counsel  shall  stand,  and  I  will  do  all  my  pleasure,"  Isa.  xlvi.,  10,  and 
whose  gifts  and  calling  are  without  repentance,  was  rendered  secure, 
and  the  promise  could  not  be  made  void  by  the  unworthiness  or  muta- 
bility of  man. 

Not  to  that  only  which  is  of  the  law,  hut  to  that  also  which  is  the 
faith  of  Ahraham. — The  promise,  then,  was  made  sure  by  the  grace  of 
God,  through  faith,  to  all  Abraham's  spiritual  seed,  not  only  to  such 
as  were  "  of  the  law,"  namely,  his  natural  offspring  under  the  legal 
dispensation,  denominated,  in  verses  9  and  12,  the  circumcision,  but  also 
to  all  of  every  nation  who,  though  uncircumcised,  possess  his  faith. 
To  himself  and  to  all  of  them  it  is  accomplished  through  the  right- 
eousness of  faith.  Here  it  is  worthy  of  observation,  that  none  are 
supposed  to  be  Abraham's  spiritual  seed,  or  heirs  as  his  seed,  except 
believers,  whether  they  be  his  descendants  or  Gentiles.     Who  is  the 


180  ROMANS    IV.,    18. 

father  of  us  all. — Thai  is,  ihc  spiritual  father  both  of  Jewish  and 
Gentile  believers.  He  is  ecuially  in  this  sense  the  father  of  all 
believers.     It  is  only  by  failli  that  he  is  the  spiritual  father  of  any. 

V.  17. — (As  it  is  written,  I  have  made  thee  a  father  of  many  nations),  before  him 
whom  he  believed,  even  (lod,  who  quickeneth  the  dead,  and  calletti  those  things  which 
be  not  as  though  they  were. 

As  it  is  written,  I  have  made  thee  a  father  of  many  nations. —  M 
According  to  tiic  Apostle's  interpretation  of  this  promise,  it  imports  a 
numerous  spiritual  ofTspring,  as  well  as  a  numerous  natural  posterity 
It  is  not  by  way  of  what  is  called  accommodation  that  this  is  said ; 
it  is  the  real  interpretation  of  the  promise,  whether  Abraham  him- 
self understood  it  so  or  not.  This  interpretation  of  the  Apostle  is 
a  key  to  all  that  is  said  on  this  subject.  It  shows  that  Abraham 
had  a  double  seed,  that  the  promise  had  a  double  meaning,  and  both 
arc  distinctly  verified.  Thus,  each  of  the  three  promises  made  to 
Abraliam  had  a  double  fulfilment : — Of  a  numerous  posterity  ;  of  God 
being  a  God  to  his  seed  ;  and  of  the  earthly  and  heavenly  country. 
Before  hivi. — At  that  moment  when  he  stood  in  the  presence  of  God 
whom  he  believed,  Gen.  xvii.,  4,  he  was  made  the  father  of  all  his 
natural  and  spiritual  posterity  ;  and  though  he  was  not  then  actually  a 
father,  yet  being  so  in  the  purpose  of  God,  it  was  made  as  sure  to  him 
as  if  it  had  already  taken  place.  God  now  willed  it,  and  the  result 
would  follow  as  surely  as  creation  followed  his  word.  Quickeneth  the 
dead. — Does  this  refer  to  the  literal  general  fact  of  bringing  the  dead 
to  life,  or  to  Abraham's  body  now  dead,  and  Sarah's  incapacity  of  hav- 
ing children  at  her  advanced  age,  or  to  the  raising  of  Isaac  had  he  been 
sacrificed  ?  The  first  appears  to  be  the  meaning  and  includes  the 
others  ;  and  the  belief  of  it  is  the  ground  on  which  the  others  rest. 
Faith  in  God's  power,  as  raising  the  dead,  is  a  proper  ground  of  believ- 
ing any  other  work  of  power  which  God  engages  to  perform,  or  which 
is  necessary  to  be  performed,  in  order  to  fulfil  his  word.  If  God  raises 
the  dead,  why  should  Abraham  look  with  distrust  on  his  own  body,  or 
consider  Sarah's  natural  incapacity  to  bear  children  ?  Why  should  he 
doubt  that  (iod  will  fulfil  his  promise  as  to  his  numerous  seed  by  Isaac, 
even  though  Isaac  shall  be  slain  ?  God  could  raise  him  from  the  dead. 
Calleth  tJwse  things  which  be  not  as  though  they  were. — This  does  not 
say  that  God  calls  into  existence  the  things  that  exist  not,  as  he  calls 
into  existence  the  things  that  are.  But  God  speaks  of  the  things  that 
exist  not,  in  the  same  way  as  he  speaks  of  the  things  that  exist ;  that  is, 
he  speaks  of  them  as  existing,  though  they  do  not  then  actually  exist. 
And  this  is  the  way  he  spoke  of  Abraliam  as  the  father  of  many 
nations.  /  have  made  thee. — God  calls  him  now  a  father,  though  he 
was  not  actually  a  father  of  many  nations,  because  before  God,  or  in 
God's  counsel,  he  was  such  a  father. 

V.  IS. — Who  against  hope  believed  in  hope,*  that  he  might  become  the  father  of 
many  nations,  according  to  that  which  was  spoken,  So  shall  thy  seed  be. 

*  Some  place  the  point  after  believed.     Who  against  hope  believed,  in  hope  that  he 


ROMANS    IV.,    20.  181 

Against  hope,  or  beyond  hope. — The  thing  was  utterly  beyond  all 
that  could  be  expected  accorduig  to  natural  principles.  In  hope,  or 
upon  hope  ;  that  is,  he  believed  the  thing  that  was  an  object  of  hope. 
He  believed  the  promise.  Belief  respects  anything  that  is  testified, 
whether  desirable  or  otherwise.  But  the  thing  testified  to  Abraham 
was  an  object  of  hope  ;  therefore,  he  is  said  beyond  hope  to  believe  in 
hope.  That  he  might  become. — This  is  explained  by  some  as  import- 
ing that  Abraham  believed  that  he  should  become,  &c. ;  that  is,  his 
becoming  the  father  of  many  nations  was  the  object  of  his  belief. 
Others  explain  it,  that  he  believed  the  promise  in  order  that  he  might 
become  ;  that  is,  his  faith  was  the  means  through  which  the  promise 
was  to  be  made  good  to  him.  Both  of  these  are  true,  but  the  last 
appears  to  be  most  agreeable  to  the  expression,  and  is  the  more  important 
sense.  He  was  made  such  a  father  through  faith.  Had  he  not  believed 
the  promise  he  would  not  have  been  made  such  a  father.  According 
to  that  which  was  sjwken. — This  shows  that  Abraham's  expectation 
rested  solely  on  the  Divine  promise.  He  had  no  ground  to  hope  for 
so  numerous  a  posterity,  or  any  posterity  at  all,  except  on  the  warrant 
of  the  promise  of  God,  This  he  received  in  its  true  and  obvious 
meaning,  and  did  not,  like  many,  explain  away,  modify  or  fritter  it 
down  into  something  less  wonderful.  He  hoped  for  the  very  thing 
which  the  words  of  the  promise  intimated,  and  to  the  very  utmost 
extent  of  the  meaning  of  these  words.  So  shall  thy  seed  be. 

V.  19. — And  being  not  weak  in  faith,  he  considered  not  his  own  body  now  dead, 
when  he  was  about  an  hundred  years  old,  neither  yet  the  deadness  of  Sarah's 
womb. 

Not  weak  infoith. — This  is  a  usual  way  of  expressing  the  opposite, 
implying  that  his  faith  was  peculiarly  strong.  Faith  is  the  substance 
of  things  hoped  for,  inasmuch  as  we  believe  that  we  shall  in  due  tim« 
be  put  in  possession  of  them.  It  is  the  evidence  of  things  not  seen, 
as  thereby  we  are  persuaded  of  the  truth  of  all  the  unseen  things  de- 
clared in  Scripture.  Faith  thus  makes  future  things  present,  and  un- 
seen things  evident.  He  considered  not  his  own  body. — This  is  an 
example  which  ought  ever  to  direct  our  faith.  There  are  always  ob- 
stacles and  difficulties  in  the  way  of  faith.  We  should  give  them  no 
more  weight  than  if  they  did  not  exist,  reflecting  that  it  is  God  who  is 
to  remove  them.  Nothing  can  be  a  difficulty  in  the  way  of  the  fulfil- 
ment of  God's  own  word.  This  ought  to  encourage  us,  not  only  with 
respect  to  ourselves,  but  with  respect  to  the  cause  of  God,  in  the  world. 
The  government  rests  on  the  shoulders  of  Emmanuel.  His  own  body 
now  dead,  &c. — Had  Abraham  looked  on  any  natural  means,  he 
''would  have  staggered  ;  but  he  looked  only  to  the  power  of  him  who 
promised. 

y.  20. — He  staggered  not  at  the  promise  of  God  through  unbelief;  but  was  strong  in 
faith,  giving  glory  to  God. 

might  become,  &c.     That  is,  he  believed  the  thing  that  was  an  object  of  hope.    He 
befieved  the  promise,  and  hoped  for  its  accomplishment. 


182  ROMANS   IV.,   21,   22. 

He  staggered  not. — This  well  expresses  the  meaning,  the  word  sig- 
nifying to  doubt  or  iiesitatc.  J)r.  Macknight's  translation  is  bad. — "He 
did  not  dispute."  He  might  have  iiesiiated  or  doubted,  though  he  did 
not  dispute.  At  the  pruTuise,  or  with  respect  to  tiie  promise,  Abraham 
was  not  staggered  by  the  dilliculties  or  seeming  impossibilities  that 
stood  in  the  way,  but  believed  the  promise  of  God,  and  trusted  that  it 
would  be  fulfilled.  He  would  not  listen  to  the  suggestions  of  carnal 
reasonings ;  they  were  all  set  aside  ;  he  rested  entirely  on  the  fidelity 
of  the  promise.  And  all  are  bound  to  imitate  this,  for  the  Apostle  says 
that  the  history  of  Abraham's  faith  stands  on  record  in  Scripture  not 
for  his  sake  only,  but  for  us  also,  that  we  after  his  example  may  be 
encouraged  to  believe  in  him  that  raised  up  Jesus  our  Lord  from  the 
dead. 

But  was  strong  in  faith. — In  the  foregoing  verse,  Abraham  is  said 
not  to  have  been  weak  in  faith  ;  here  it  is  affirmed  that  he  was  strong 
in  faith.  This  imports  that  there  are  degrees  in  faith, — a  doctrine 
which  some  deny,  but  a  doctrine  which  Scripture,  in  many  places,  most 
clearly  establishes.  Our  Lord  charges  his  disciples  in  general,  and  at 
another  time  Peter  particularly.  Matt,  vi.,  30,  xiv.,  31,  as  having  little 
faith  :  they  had  faith  ;  but,  unlike  to  Abraham's,  it  was  deficient  in 
strength.  Our  Lord,  too,  speaks  of  the  comparatively  strong  faith  of 
the  centurion.  Matt,  viii.,  10.  He  had  not  found  so  great  faith  in  Israel. 
The  Apostles,  also,  addressing  Jesus,  pray,  "  Lord,  increase  our  faith," 
Luke  xvii.,  5.  In  the  same  manner,  the  Apostle  Paul  speaks  of  the 
"measure  of  faith,"  Rom.  xii.,  3  ;  importing,  that  believers  were  en- 
dowed with  different  degrees  of  this  gift.  With  such  a  profusion  of 
instruction  as  the  Scriptures  afford  on  this  point,  it  is  strange  that  the 
love  of  theory  should  induce  any  to  assert  that  faith  is  equal  in  all 
Christians.  Giving  glory  to  God. — How  did  he  give  glory  to  God  ? 
By  believing  that  he  would  do  what  he  promised,  although  nothing  less 
than  Almighty  power  could  effect  what  was  promised.  This  is  an 
important  thought,  that  we  glorify  God  by  ascribing  to  him  his  attri- 
butes, and  believing  that  he  will  act  according  to  them,  notwithstanding 
many  present  appearances  to  the  contrary.  But  how  often  is  the  op- 
posite of  this  exemplified  among  many  who  profess  to  have  the  faith 
of  Abraham,  who,  when  unable  to  trace  Divine  wisdom,  are  apt  to  hesi- 
tate in  yielding  submission  to  Divine  authority.  Nothing,  however,  to 
countenance  this  is  found  in  Scripture.  On  the  contrary,  no  human 
action  is  more  applauded  than  that  of  Abraham  offering  up  Isaac  in 
obedience  to  the  command  of  God,  in  which  he  certainly  could  not  then 
discover  either  the  reason  or  the  wisdom  from  which  it  proceeded. 
Without  disregarding  it  for  a  moment,  he  yielded  to  the  Divine  authority. 
He  was  strong  in  faith,  giving  glory  to  God,  that  is,  he  gave  full  credit 
for  the  propriety  of  what  was  enjoined,  and  a  ready  acknowledgment  of 
that  implicit  submission  which  on  his  part  was, due. 

V.  21,  22. — And  being  fully  persuaded  that  what  he  had  promised  he  was  able  also  to 
perform.     And  therefore  it  was  imputed  to  him  for  rigliteousness. 

Fully  persuaded  or  fully  assured,  being  strongly  convinced. — This  is 


ROMANS  IV.,  24.  183 

the  explanation  of  the  way  in  which  he  gave  glory  to  God.  We  might 
suppose  tliat  every  one  who  professes  to  believe  in  the  attributes  of 
God  would  judge  as  Abraham  did  ;  yet  experience  shows  the  contrary 
Even  Christians  do  not  act  up  to  their  principles  on  this  point.  The 
Israelites  believed  in  God's  power  and  favor  to  them  ;  but  in  time  of 
trial  they  failed  in  giving  him  glory  by  confiding  in  him.  In  like  manner, 
Christians,  in  their  own  individual  cases,  do  not  generally  manifest  that 
confidence  in  God  which  their  principles  would  lead  to  expect.  Also, 
that  is,  he  was  as  able  to  perform  as  to  promise.  And  therefore. — Be- 
cause he  believed  God,  notwithstanding  all  contrary  appearances,  his 
faith  was  imputed  to  him  unto  righteousness. 

V.  23. — Now  it  was  not  written  for  his  sake  alone,  that  it  was  imputed  to  him. 

This  history  of  the  way  in  which  Abraham  received  righteousness  is 
not  recorded  for  his  sake  alone,  or  applicable  to  himself  only,  but  is 
equally  applicable  to  all  believers.  The  Apostle  here  guards  us  against 
supposing  that  this  method  of  justification  was  peculiar  to  Abraham, 
and  teaches  that  it  is  the  pattern  of  the  justification  ol  all  who  shall 
ever  find  acceptance  with  God.  The  first  recorded  testimony  respect- 
ing the  justification  of  any  smner,  as  has  been  already  observed,  is  that 
of  Abraham.  Others  had  been  justified  from  the  Fall  down  to  his 
time  ;  but  it  was  reserved  for  him  to  possess  the  high  privilege  and 
distinction  of  being  thus  the  first  man  singled  out  and  constituted  the 
progenitor  of  the  Messiah.  In  him  all  the  nations  of  the  earth  were 
to  be  blessed,  and,  consequently,  he  was  to  be  the  father  of  all  believers, 
who  are  all  the  children  of  Christ,  Heb.  ii ,  13,  and  the  heir  of  that 
inheritance  on  earth  that  typified  the  inheritance  in  heaven,  which  be- 
longs to  Jesus  Christ,  who  is  "  appointed  heir  of  all  things,"  with 
whom  all  believers  are  joint  heirs.  And  in  Abraham  we  see  that,  in  the 
first  declaration  of  the  nature  of  justification,  it  is  held  out  as  being 
conferred  by  the  imputation  of  righteousness  through  faith  only.  This 
passage,  then,  which  refers  to  what  is  written,  as  well  as  those  pre- 
ceding it  in  this  chapter,  it  must  again  be  remarked,  exhibit  the  cha- 
racter of  tiie  historical  parts  of  Scripture  as  all  divinely  inspired,  and 
all  divinely  arranged,  in  the  wisdom  of  God,  to  apply  to  events  the 
most  important  in  the  future  dispensation.  Every  fact  and  every  cir- 
cumstance which  they  announce,  as  well  as  the  whole  narrative,  was 
ordered  and  dictated  by  him,  to  whom  all  his  works  are  known  from 
the  beginning  of  the  world,  Acts  xv.,  18. 

V.  24. — But  for  us  also,  to  whom  it  shall  be  imputed,  if  we  believe  on  him  that  raised 
up  Jesus  our  Lord  froni  the  dead. 

Righteousness  shall  be  imputed  to  us,  as  well  as  to  Abraham,  if  we 
have  his  faith.  If  we  believe  on  him  that  raised,  &c. — Here  God  is 
characterized  by  the  fact  that  he  raised  up  Christ.  This,  then,  is  not 
a  mere  circumstance,  but  it  is  in  this  very  character  that  our  faith  must 
view  God.  To  believe  for  salvation,  we  must  believe  not  in  (jod  abso- 
lutely, but  in  God  as  the  raiser  up  of  Jesus  Christ.  This  faith  in 
God,  as  raising  up  our  Lord,  must  also  include  a  right  view  of  him. 


184  ROMANS    IV.,    25. 

It  must  imply  a  belief  of  the  gospel,  not  only  as  to  the  fact  of  a  resur- 
rection, hut  also  as  to  the  person  and  work  of  Christ. 

V.  2.'), — Who  was  delivered  for  our  offences,  and  waa  raised  again  for  our  justification. 

Delivered. — The  Father  gave  over  the  Son  to  death,  delivering  him 
into  the  hands  of  wicked  men.  Here  we  must  look  to  a  higher  tribu- 
nal than  that  of  Pilate,  who  delivered  him  into  the  hands  of  the  Jews. 
He  was  delivered,  by  the  determinate  counsel  and  foreknowledge  of 
(>od.  When  Herod,  Pilate,  and  the  Gentiles,  with  the  people  of  Isra- 
el, were  gathered  together  against  him,  it  was  to  do  whatsoever  God's 
word  and  counsel  had  determined  before  to  be  done.  Acts  iv.,  28. 
The  crucifixion  of  Christ  being  the  greatest  of  all  crimes,  was  hateful 
and  highly  provoking  in  the  sight  of  God  ;  yet  it  was  the  will  of  God 
that  it  should  take  place,  in  order  to  bring  to  pass  the  greatest  good. 
God  decreed  this  event ;  He  willed  that  it  should  come  to  pass,  and 
ordered  circumstances  in  his  providence  in  such  a  way,  as  gave  men 
an  opportunity  to  carry  into  effect  their  wicked  intentions.  In  their  sin 
God  had  no  part ;  and  his  determination  that  the  deed  should  be  done, 
formed  no  excuse  for  its  perpetrators,  nor  did  it  in  any  degree  extenu- 
ate their  wickedness,  which  the  Scriptures  charge  upon  them  in  the 
fullest  manner.  "  Him,  being  delivered  by  the  determinate  counsel 
and  foreknowledge  of  God,  ye  have  taken,  and  by  wicked  hands  have 
crucified  and  slain,"  Acts  ii.,  23.  This  was  an  example  of  the  same 
truth  declared  by  Joseph  to  his  brethren  ;  "  As  for  you,  ye  thought 
evil  against  me  ;  but  God  meant  it  unto  good,"  Gen.  1.,  20.  For  our 
offences,  or  on  account  of  our  offences. — This  shows  the  need  of 
Christ's  death.  It  was  not  for  an  example,  or  for  a  witness  merely  ;  but 
for  our  offences.  Raised  again  for  our  justification. — That  is,  he  was 
raised  that  he  might  enter  the  holy  place  not  made  with  hands,  and 
present  his  own  blood,  that  we  might  be  made  righteous  through  his 
death  for  us.  As  the  death  of  Christ,  according  to  the  determinate 
counsel  of  a  holy  and  righteous  God,  was  a  demonstration  of  the  guilt 
of  his  people,  so  his  resurrection  was  their  acquittal  from  every  charge. 

It  is  of  importance  to  distinguish  the  persons  to  whom  the  Apostle 
refers  in  this  and  the  following  verses  where  he  says,  if  we  believe,  and 
speaks  of  righteousness  being  imputed  to  us,  and  of  our  offences  and 
our  justification.  In  the  beginning  of  the  chapter  he  uses  the  expres- 
sion, "  Abraham  our  father;"  but  there  he  is  uitroducing  an  objection 
that  might  be  offered  by  the  Jews,  and  appears  to  speak  of  Abraham  as 
his  own  and  their  progenitor.  But  when,  in  the  12th  verse,  he  says, 
"our  father  Abraham,"  and  in  the  IGth,  "the  father  of  us  all,  he  ap- 
plies these  expressions  not  to  the  Jews,  or  the  natural  descendants 
of  Abraham,  but  to  himself,  and  those  to  whom  he  is  writing,  that 
is,  to  believers,  to  all  of  whom,  whether  Jews  or  Gentiles,  in  every 
age,  as  walking  in  the  same  steps  of  Abraham's  faith,  they  are  appli- 
cable. And  of  the  same  persons  he  here  speaks  in  the  24th  and 
25th  verses,  for  whose  offences  Jesus  was  delivered,  and  for  whose 
iustification  he  was  raised  again.     They  are  those  whom  the  Father 


ROMANS    IV.,    25  185 

had  given  Him,  John  vi.,  37,  xvii.,  2  ;  Heb.  ii.,  13  ;  for  the  effect  of 
his  death  was  not  to  depend  on  the  contingent  will  of  man,  but  was 
fixed  by  the  eternal  purpose  of  God.  They  are  those  of  whom  it  was 
promised  to  the  Redeemer,  that  when  he  should  make  himself  an  offer- 
ing for  sin,  he  should  see  of  the  travail  of  his  soul  and  be  satisfied, — 
those  who  are  or  shall  be  saved,  and  called  with  an  holy  calling,  not 
according  to  the'ir  works,  but  according  to  God's  purpose  and  grace 
which  was  given  them  in  Christ  Jesus  before  the  world  began,  2  Tim. 
i.,  9, — those  who  have  the  faith  of  God's  elect,  who  are  brought  by  him 
to  the  acknowledgment  of  the  truth  which  is  after  godliness,  who  have 
the  hope  of  eternal  life,  which  God,  that  cannot  lie,  promised  from  eter- 
nity to  their  Head  and  Surety,  Titus  i.,  1,2.  No  one,  then,  is  entitled 
to  consider  himself  among  the  number  of  those  to  whom  the  Apostle's 
words  are  here  applicable,  unless  he  has  obtained  precious  faith  in  the 
righteousness  of  our  God  and  Saviour  Jesus  Christ.  Yet  the  expres- 
sion our  Saviour  is  often  used  by  persons  who  reject  God's  testimony 
concerning  him,  and,  consequently,  have  neither  part  nor  lot  in  his 
salvation. 

Having  substituted  himself  in  the  place  of  sinners,  Jesus  Christ  suf- 
fered in  his  own  person  the  punishment  of  sin  conformably  to  that  de- 
claration. In  the  day  that  thou  eatest  thereof  thou  shalt  surely  die. 
He  came  forth  from  among  the  dead  in  testimony  that  the  threatening 
of  God  was  accomplished,  and  as  a  pledge  of  the  acceptance  of  his 
sacrifice,  and  that  by  his  obedience  unto  death  Divine  justice  was  satis- 
fied, the  law  honored  and  magnified,  and  eternal  life  awarded  to  those 
for  whom  he  died,  whose  sins  he  had  borne  in  his  own  body  on  the  tree, 
1  Pet.  ii.,  24.  He  was  quickened  by  the  Spirit,  1  Pet.  iii.,  18;  by 
whom  he  was  also  justified,  1  Tim.  iii.,  16,  from  every  charge  that 
could  be  alleged  against  him  as  the  Surety  and  covenant-head  of  those 
whose  iniquities  he  bore.  The  justification,  therefore,  of  his  people, 
which  includes  not  only  the  pardon  of  their  sins,  but  also  their  title  to 
the  eternal  inheritance,  was  begun  in  his  death,  and  perfected  by  his 
resurrection.  He  wrought  their  justification  by  his  death,  but  its  effi- 
cacy depended  on  his  resurrection.  By  his  death  he  paid  their  debt ; 
in  his  resurrection  he  received  their  acquittance.  He  rose  to  assure  to 
them  their  right  to  eternal  life,  by  fully  discovering  and  estabhshing  it 
in  his  own  person,  for  all  who  are  the  members  of  his  body. 


166  ROMANS    v.,    1. 


CHAPTER  V. 

ROMANS  v.,  1-21. 

The  Apostle  describes  in  this  chapter  the  blessed  accompaniments,  the 
security,  and  the  foundation  of  justification.  This  last  branch  of  the 
subject  is  interwoven  with  an  account  of  the  entrance  of  sin  and  death 
into  the  world  ;  while  a  parallel  is  drawn  between  the  first  and  the 
second  Adam  in  their  opposite  tendencies  and  influences.  By  the  first 
came  sin,  condenmation,  and  death  ;  by  the  second,  righteousness,  justi- 
fication, and  life.  From  this  comparison  occasion  is  taken  to  show  why 
God  had  made  the  promulgation  of  the  written  law  to  intervene  betwixt 
the  author  of  condemnation  and  the  author  of  justification.  On  the  one 
hand,  the  extent,  the  evil,  and  the  demerit  of  sin,  and  the  obstructions 
raised  up  by  law  and  justice  to  man's  recovery,  were  thus  made  fully 
manifest ;  while,  on  the  other  hand,  the  superabundant  riches  of  Divine 
grace,  in  its  complete  ascendency  and  victory  over  them,  in  the  way  of 
righteousness,  were  displayed  to  the  greatest  advantage,  and  with  the 
fullest  elfect. 

V.  1. — Therefore,  being  justified  by  faith,  we  have  peace  with  God,  through  our  Lord 
Jesus  Christ. 

Therefore. — This  particle  of  inference  draws  its  conclusion  from  the 
whole  foregoing  discussion  concerning  justification  by  faith,  though  it 
may  have  a  more  immediate  reference  to  the  nearest  preceding  context. 
The  Apo.stle  having  fully  proved  that  salvation  is  by  grace,  and  that  it  is 
by  faith,  now  shows  the  consequences  of  this  doctrine. 

Justified  by  faith. — This  expression  is  elliptical :  faith  must  be  under- 
stood as  inclusive  of  its  object.  This  is  very  usual  in  all  cases  where 
the  thing  elliptically  expressed  is  frequently  spoken  of,  and  therefore 
sufficiently  explained  by  the  elliptical  expression.  It  is  not  by  faith, 
abstractly  considered,  that  we  are  justified,  nor  even  by  faith  in  every- 
thing that  God  reveals.  It  is  by  faith  in  the  Lord  Jesus  Christ.  Even 
this  phrase  itself,  namely,  faith  in  the  Lord  Jesus  Christ,  is  still  elliptical, 
and  supposes  the  knowledge  of  what  is  to  be  believed  with  respect  to 
Christ.  It  is  not  believing  in  his  existence,  but  believing  on  him  as 
revealed  in  the  Scriptures,  in  his  person  and  work.  In  the  same  man- 
ner, as  we  have  the  phrase  "justified  by  faith,"  we  have  the  phrase  justi- 
fied by  the  blood  of  Christ.  As,  in  the  former  case,  faith  implies  its 
object, — so,  in  the  latter,  it  is  implied  that  we  are  justified  by  faith  in 
the  blood  of  Christ.  The  blood  of  Christ  justifies  by  being  the  object 
of  belief  and  of  trust. 

We  have  peace  ivith  God. — This  shows  that  all  men,  till  they  are 
justified,  are  at  war  with  God,  and  that  he  is  at  war  with  them.  But 
when  they  are  justified  by  faith,  the  wrath  of  God,  wlilch  abideth  on 


ROMANS    V,,    1.  187 

those  who  believe  not  on  his  Son,  John  iii.,  36,  is  turned  away,  and 
they  cease  to  be  enemies  to  God.  Thus  peace,  succeeding  hostility, 
brings  with  it  every  blessing ;  for  there  is  no  middle  place  for  the  crea- 
ture between  the  love  and  the  wrath  of  God.  This  peace,  then,  arises 
from  righteousness — the  imputation  of  the  righteousness  of  God  by 
which  the  believer  is  justified,  and  is  followed  by  a  sense  of  peace 
obtained.  While  guilt  remains  in  the  conscience,  enmity  will  also 
rankle  in  the  heart ;  for  so  long  as  men  look  upon  their  sins  as  unpar- 
doned, and  on  God  as  the  avenger  of  their  transgressions,  they  must 
regard  him  as  being  to  them  a  consuming  fire.  But  when  they  view 
God  in  Christ  reconciling  them  to  himself,  not  imputing  their  iniquities 
to  them,  peace,  according  to  the  measure  of  faith,  is  established  in  the 
conscience.  This  never  can  be  experienced  by  going  about  to  establish 
our  own  righteousness.  If  any  man  have  peace  in  his  conscience,  it 
must  flow  from  Christ's  righteousness — it  must  be  the  effect  of  that 
righteousness  which  God  has  "  created,"  Isa.  xlv.,  8  ;  and  of  which  the 
Spirit,  when  he  comes,  brings  with  him  the  conviction,  John  xvi.,  8. 
Resting  on  this  righteousness,  the  believer  beholds  God  at  peace  with  him, 
perfectly  reconciled.  The  belief  of  this  satisfies  his  conscience,  which, 
being  purged  by  blood,  Heb.  ix.,  14,  he  is  freed  from  guilty  fears,  and 
reconciled  to  God.  Through  this  sense  of  the  pardon  of  sin,  and  of 
friendship  with  God,  the  peace  of  God,  which  passeth  all  understanding, 
keeps  his  heart  and  mind  through  Christ  Jesus.  The  maintenance  of 
this  peace,  by  preserving  the  conscience  free  from  guilt  by  continual 
application  to  the  blood  of  Christ,  is  the  main  point  in  the  believer's 
walk  with  God,  and  the  powerful  spring  of  his  obedience.  In  the  New 
Testament,  God  is  frequently  denominated  "  the  God  of  peace."  The 
Apostle  prays  that  the  Lord  himself  may  give  his  people  peace  by  all 
means,  and  enjoins  that  the  peace  of  God  should  rule  in  the  hearts  of  be- 
lievers, to  which  they  are  also  called  in  one  body,  and  that  they  should 
be  thankful.  Peace  is  the  fruit  of  the  Spirit,  and  the  kingdom  of  God  is 
righteousness,  and  peace,  and  joy  in  the  Holy  Ghost. 

Th'ough  our  Lord  Jesus  Christ. — Peace  comes  through  the  death 
of  Jesus  Christ.  The  faith,  therefore,  by  which  it  is  obtained,  must 
refer  to  him  who  made  peace  through  the  blood  of  his  cross.  He  alone, 
as  the  one  Mediator,  can  make  peace  between  God,  who  is  holy,  and 
man,  who  is  sinful.  God  has  established  three  covenants,  or  three  ways 
of  communication  with  man.  The  first  was  the  covenant  of  nature,  the 
second  the  covenant  of  the  law,  the  third  the  covenant  of  the  gospel. 
Under  the  first  covenant,  man  being  in  a  state  of  innocence,  needed  no 
mediator.  Under  the  second,  there  was  a  mediator  simply  of  communi- 
cation, and  not  of  reconciliation — a  mediator  as  to  the  exterior,  or  a 
messenger  who  goes  between  two  parties,  a  simple  depositary  of  words 
spoken  on  the  one  side  or  the  other,  without  having  any  part  in  the 
interior  or  essence  of  the  covenant,  of  which  he  was  neither  the  founder 
nor  the  bond.  Under  the  third  covenant,  Jesus  Christ  is  a  true  mediator 
of  reconciliation,  who  has  produced  a  real  peace  between  God  and 
ijaan,  and  is  the  founder  of  their  mutual  communion.  "  He  is  our 
peace."     It  is  established  by  the  new  covenant  in  his  hands,  and  is 


188  ROMANS    v.,    2. 

everlastinp^,  being  made  through  the  blood  of  that  everlasting  covenant. 
"The  Lord  is  Wfll  pleased  for  his  righteousness'  sake,''  Isa.  xlii.,  21. 
"The  work  of  righteousness  shall  he  prarr,  and  the  effect  of  righteous- 
ness, quietness  and  assurance  for  ever,"  Tsa.  xxxii.,  17.  This  peace 
then  is  through  Jesus  Christ  and  his  righteousness,  which  brings  this 
quietness  and  assurance.  He  is  the  king  of  righteousness  and  prince  of 
peace.  In  parting  from  his  disciples  before  his  death  he  said,  "  These 
things  have  I  spoken  unto  you,  that  in  me  ye  might  have  peace,"  and 
this  peace  he  bequeathed  to  them.  "  Peace  I  leave  with  you,  my  peace 
I  give  unto  you."  When  he  met  them  again  after  his  resurrection,  his 
first  salutation  to  them  was,  "  Peace  be  unto  you." 

V.  2. — By  whom  also  we  have  access  by  faith  into  this  grace  wherein  we  stand,  and 
rejoice  in  the  hope  of  the  glory  of  God. 

Believers  have  access  into  grace  as  well  as  peace. — The  one  is  dis- 
tinguished from  the  other.  In  what,  then,  do  they  differ  ?  Peace  de- 
notes a  particular  blessing  ;  access  into  grace,  or  a  state  of  favor,  implies 
general  blessings,  among  which  peace  and  all  other  privileges  are  in- 
cluded. And  as  they  are  justified  by  means  of  faith,  and  have  peace 
with  God  through  the  Lord  Jesus  Christ,  so  likewise  it  is  through  him 
that  they  enter  into  this  state  of  grace  ;  for  it  is  through  him  they  have 
access  by  one  Spirit  unto  the  Father,  by  that  new  and  living  way 
which  he  hath  consecrated  for  them  through  the  veil ;  that  is  to  say, 
his  flesh.  They  have  access  to  a  mercy-seat,  to  which  ihey  are  invited 
to  come  freely  ;  and  boldness  and  access  with  confidence  by  the  faith 
of  Jesus — boldness  to  come  to  the  throne  of  grace,  and  enter  into  the 
holiest  by  his  blood.  And  as  it  is  by  him  they  enter  into  this  state  of 
grace,  so  by  him  they  stand  in  it,  accepted  before  God,  1  Pet.  v.,  12  ; 
secured,  according  to  his  everlasting  covenant,  that  they  shall  not  be 
cast  down ;  but  that  they  are  fixed  in  this  slate  of  perfect  acceptance, 
conferred  by  sovereign  grace,  brought  into  it  by  unchangeable  love,  and 
kept  in  it  by  the  power  of  a  faithful  God.  "  They  shall  be  my  people, 
and  I  will  be  their  God."  "  I  will  not  turn  away  from  them  to  do 
them  good  ;  but  I  will  put  my  fear  in  their  hearts,  that  they  shall  not 
depart  from  me,"  Jer.  xxxii.,  38,  40. 

And  rejoice. — This  is  an  additional  blessing.  The  word  here  trans- 
lated rejoice  signifies  to  glory  or  exult,  and  is  the  same  that  in  the 
following  verse  is  rendered  "  to  glory."  It  may  designate  not  ordy  the 
excess  of  joy  possessed  by  the  soul  in  the  contemplation  of  the  future 
inheritance,  but  the  language  of  triumph  expressing  this  joy,  which 
is  properly  meant  by  glorying.  The  Christian  should  speak  nothing 
boaslingly,  so  far  as  concerns  himself;  but  he  has  no  reason  to  conceal 
his  sense  of  his  high  destination  as  a  son  of  God,  and  an  heir  of 
glory.  In  this  he  ought  to  exult,  in  this  he  ought  to  glory — and,  in 
obedience  to  his  Lord's  command,  to  rejoice,  because  his  name  is  writ- 
ten in  heaven.  The  hope  of  eternal  salvation  through  the  grace  of  our 
Lord  Jesus  Christ  cannot  but  produce  joy  ;  for  as  there  can  be  no  true 
joy  without  such  a  hope,  so  it  carries  with  it  the  very  essence  of  joy. 


ROMANS    v.,    2.  189 

Joy  springing  from  faith  is  called  the  joy  of  faith,  Phil,  i,,  25,  and  is 
made  a  distinguishing  characteristic  of  the  Christian,  Phil,  iii.,  3. 

"  Where  Christ  is  truly  seen,"  says  Luther,  on  the  Galatians,  p.  85, 
*  there  must  needs  be  full  and  perfect  joy  in  the  Lord,  with  peace  of 
conscience,  which  most  certainly  thus  ihinketh  : — Although  I  am  a 
sinner  by  the  law,  and  under  condemnation  of  the  law,  yet  I  despair 
not,  I  die  not,  because  Christ  livetii,  who  is  both  my  righteousness  and 
my  everlasting  life.  In  that  righteousness  and  life  I  have  no  sin,  no 
fear,  no  sting  of  conscience,  no  care  of  death.  I  am,  indeed,  a  sinner, 
as  touching  this  present  life,  and  the  righteousness  thereof,  as  the  child 
of  Adam  ;  where  the  law  accuseth  me,  death  reigneth  over  me,  and  at 
length  would  devour  me.  But  I  have  another  righteousness  and  life 
above  this  life,  which  is  Christ,  the  Son  of  God,  who  knoweth  no  sin 
nor  death,  but  righteousness  and  life  eternal ;  by  whom  this-,  my  body, 
being  dead,  and  brought  into  dust,  shall  be  raised  up  again,  and  deliver- 
ed from  the  bondage  of  the  law,  and  sin,  and  shall  be  sanctified  toge- 
ther with  the  spirit." 

In  the  hope  of  the  glory  of  God. — This  form  of  expression  will 
equally  apply  to  the  glory  that  God  bestows  on  his  people,  and  to  his 
own  glory.  The  view  and  enjoyment  of  God's  glory  is  the  hope  of 
believers.  It  is  the  glory  that  shall  be  revealed  in  them  when  they 
shall  be  glorified  together  in  Christ — when  they  shall  behold  the  glory 
which  the  Father  hath  given  to  the  Son,  and  which  the  Son  gives  to 
them,  John  xvii.,  22-24.  Thus,  faith  relies  on  the  truth  of  what  God 
has  promised,  and  hope  expects  the  enjoyment  of  it.  This  hope  is  full 
of  rejoicing,  because  everything  it  looks  for  depends  on  the  truth  and 
faithfulness  of  a  covenant  "God.  There  can  be  no  failure  on  his  part, 
and  consequently  on  the  believer's  no  disappointment. 

Here  it  should  be  particularly  observed,  that  before  saying  one  word  ' 
of  the  fruits  produced  by  the  believer,  the  Apostle  describes  him  as  re- 
joicing in  the  hope  of  the  glory  of  God.  He  represents  him  as  draw- 
ing no  motive  of  consolation,  but  from  a  view  of  God  in  Christ,  whom 
he  has  received  as  his  Saviour  by  faith,  and  this  is  the  true  source  of 
his  hope  and  joy.  The  disciples,  after  the  day  of  Pentecost,  as  soon 
as  they  heard  the  word  that  Peter  preached,  gladly  embraced  it,  and 
did  eat  their  meat  with  gladness  and  singleness  of  heart.  In  the  same 
way,  when  Christ  was  preached  to  them,  the  Eunuch  and  the  Jailor 
rejoiced  the  moment  that  they  believed.  This  hope  is,  indeed,  capable 
of  confirmation  ;  but  if  it  has  not  its  origin  in  Jesus  Christ,  and  his  sa- 
crifice alone,  it  is  a  false  hope.  As  soon  as  a  man  believes  the  gospel 
of  Christ,  he  ought  to  imitate  the  faith  of  Abraham,  and  give  glory  to 
God,  resting  securely  on  the  sure  foundation  which  is  the  basis  of  the 
hope  :  and  he  never  can  acquire  a  different  title  to  glory,  than  that  of 
which  he  is  in  possession  in  the  moment  when  he  believes,  although  as 
he  grows  in  grace  he  perceives  it  more  distinctly.  Paul,  while  he 
urges  the  brethren  at  Colosse  to  a  higher  degree  of  conformity,  in  many 
particulars,  to  the  will  of  God,  yet  gives  thanks  to  the  Father  who  had 
already  made  them  meet  for  the  inheritance  of  the  saints  in  light,  Col. 
i.,  12.     This  was  the  state  of  the  thief  on  the  cross,  and  is  so  of  every 


190  ROMANS    v.,    4. 

converted  sinner,  in  the  monncnt  wlien  he  is  united  to  Christ ;  for  then 
he  is  justified  by  faith,  and  has  poiiro  with  'iod.  Christians  are  cha- 
racterized as  holding  f;ist  the  beginning  of  their  confidence,  and  the 
rejoicing  of  their  hope,  firm  unto  the  end,  Ileb.  iii.,  6-15.  The  begin- 
ning of  their  confidence  and  hope  of  salvation  rested  wholly  on  the 
person  and  righleolI^;noss  of  Jesus  Christ,  the  Surety  of  the  new  cove- 
nant. It  is  true,  that  at  the  cotnnicncemcnt  of  their  new  life,  faith  is 
often  weak,  ami  its  objrct  seen  indistinctly.  Jjove,  and  joy,  and  hope, 
cannot  transcend  the  faith  from  which  they  flow.  Hence  the  ])ropriety 
of  that  prayer  by  all  the  disciples  of  Jesus,  "  Lord,  increase  our  faith  ;" 
hence  also  the  necessity  of  using  diligence  in  the  work  and  labor  of 
love,  tothe  full  assurance  of  hope  unto  the  end,  Heb.  vi.,  11. 

V.  .']. — And  not  only  so,  but  we  glory  in  tribulations  also ;  knowing  that  tribulation 
worketh  patience. 

Not  only  does  the  believer  rejoice  in  hope  of  future  glory,  but  he 
rejoices  even  in  tribulations.  This  rejoicing,  however,  is  not  in  tribu- 
lations considered  in  themselves,  but  in  their  effects.  It  is  only  the 
knowledge  of  the  efTccls  of  aflhctions,  and  of  their  being  appointed 
by  his  lieavenly  Father,  that  enables  the  Christian  to  rejoice  in  them. 
Being  in  themselves  an  evil,  and  not  joyous  but  grievous,  they  would 
not  otherwise  be  a  matter  of  rejoicing,  but  of  sorrow.  But  viewed  as 
proceeding  from  his  Heavenly  Father's  love,  Heb.  xii.,  6,  Rev.  iii.,  19, 
they  are  so  far  from  depriving  him  of  his  joy  that  they  tend  to  increase 
it.  The  way  to  the  cross  was  to  his  Saviour  the  way  to  the  crown, 
and  he  knows  that  through  much  tribulation  he  must  enter  into  the 
kingdom  of  (iod,  Acts  xiv.,  22.  The  greatest  tribulations  are  among 
those  things  that  work  together  for  his  good,  (jod  comforts  him  in  the 
•midst  of  his  sorrows,  2  Cor.  i.,  4.  Tribulation,  even  death  itself, 
which  is  numbered  among  his  privileges,  1  Cor.  iii.,  22,  shall  not 
separate  him  from  the  love  of  God  which  is  in  Christ  Jesus  our  Lord. 
The  Apostle  Peter  addresses  believers  as  greatly  rejoicing  in  the  hope 
of  salvation,  though  now,  if  need  be,  they  are  in  heaviness  through 
manifold  trials. 

Tribulation  worketh  or  off ecteth  patience.  Christians  should  be  well 
instructed  on  this  point,  and  should  have  it  continually  in  their  eye  ; 
their  happiness  is  greatly  concerned  in  it.  If  they  forget  the  end  and 
tendency  of  afflictions  they  will  nuumur  like  the  Israelites.  Patience 
is  a  habit  of  endurance,  and  Christian  patience  implies  submission  to 
the  will  of  God.  Paul  says  here  that  affliction  worketh  patience,  and 
James  i.,  3,  says  that  the  trying  of  faith  worketh  patience.  This 
proves  that  the  afflictions  of  a  Christian  are  intended  as  a  trial  of  his 
faith.  What  by  the  one  Apostle  is  called  tribulation,  is  by  the  other 
called  trial  of  faith.  The  effect  of  affliction  is  patience,  a  grace  which 
is  so  necessary,  as  we  are  all  naturally  impatient  and  unwilling  to  sub- 
mit unreservedly  to  the  dispensations  of  (iod.  Patience  gives  occasion 
to  the  exercises  of  the  graces  of  the  Spirit,  and  of  submission  under 
afflictions  to  the  will  of  God. 
V.  4. — And  patience,  experience  ;  and  experience,  hope. 


ROMANS   v.,    5.  191 

Experience. — The  Greek  word  translated  experience  signifies  trial  or 
proof.  Here  it  means  proof ;  for  trial  may  delect  a  hypocrite  as  well 
as  a  manifest  saint.  But  proof  implies  that  the  trial  has  proved  the 
goiiuineness  of  the  tried  person  and  also  of  the  faithfulness  and  support 
of  (lod,  which  will  enable  us  to  overcome  every  difficulty.  And  proof 
worketh  hope.  That  is,  when  the  genuineness  of  our  profession  is 
manifested  by  being  proved,  our  hope  of  enjoying  the  glory  promised 
to  the  genuine  people  of  God  is  confirmed.  Hope  is  here  introduced 
a  second  time.  This  should  be  carefully  noticed.  At  first,  as  we 
have  seen,  it  springs  solely  from  a  view  of  the  mediation  and  work  of 
our  Lord  Jesus  Christ.  Here  it  acquires  a  new  force  from  the  proof 
the  believer  has  of  the  reality  of  his  union  with  the  Saviour,  by  his 
being  filled  with  the  fruits  of  righteousness  which  are  by  Jesus  Christ. 
Thus  the  "good  hope  through  grace"  must  be  produced  solely  by 
faith,  and  confirmed,  not  produced,  by  the  fruits  of  faith. 

V.  5. — And  hope  maketh  not  ashamed  ;  because  the  love  of  God  is  shed  abroad  in  our 
he  rts  by  the  Holy  Ghost,  which  is  given  unto  us. 

Hope  maketh  not  ashamed. — This  may  import  either  that  hope  will 
not  be  disappointed,  or  that  hope  will  not  allow  us  to  be  ashamed  of  its 
object.  Various  passages  speak  of  the  believer  as  not  being  put  to 
shame  in  tiie  day  of  retribution  ;  and  the  expression  here  is  generally 
interpreted  to  signify  that  hope  will  not  be  disappointed,  but  will  receive 
the  object  of  its  anticipation.  This  is  an  important  truth,  yet  the 
Apostle  may  rather  be  understood  as  speaking  of  the  usual  effect  of 
hope  as  exemplified  in  the  life  of  a  Christian  ;  and  that  it  is  not  the 
future  effect  of  hope  in  believers,  but  its  present  effect,  as  it  is  the 
present  effect  of  the  other  particulars  mentioned,  to  which  he  refers. 
Besides  the  primary  signification  of  the  word  in  the  original  is,  not  to 
disappoint,  but  to  shame,  put  to  shame,  or  make  ashamed.  Paul  here 
evidently  speaks  of  hope  as  a  general  principle,  which  in  every  instance, 
and  on  all  subjects,  has  this  effect  ascribed  to  it.  It  is  its  nature,  with 
regard  to  everything  which  is  its  object,  to  destroy  shame,  and  excite  to 
an  open  avowal,  and  even  glorying  in  it,  though  it  may  be  a  thing  of 
which  others  may  be  ashamed,  and  which  is  ridiculed  in  the  world. 
The  experience  of  every  Christian  confirms  this  view.  When  is  he 
inclined  to  be  ashamed  of  the  gospel  ?  Not  when  his  hopes  are  high, 
his  faith  unwavering,  and  his  impressions  of  future  glory  strong.  It  is 
when  his  hopes  fade  and  grow  weak.  Just  m  proportion  as  his  hope 
is  strong  will  he  make  an  open  and  a  bold  profession  of  the  truth. 
Here,  then,  by  a  well-known  figure,  the  assertion  before  us  appears  to 
import  that,  so  far  from  being  ashamed,  believers  glory  and  exult. 
Hope  causes  Christians,  instead  of  being  ashamed  of  Christ  and  his 
word  (which  without  hope  they  would  be),  to  glory  and  proclaim  their 
prospects  before  the  world.  Gal.  vi.,  14 ;  1  Peter  i.,  6-8,  v.,  1  ;  1  John 
iii.,  2.  They  glory  in  the  cross  of  Christ  through  hope.  This  shows 
the  great  importance  of  keeping  our  hope  unclouded.  If  we  suffer  it  to 
flag  or  grow  faint,  we  shall  be  ashamed  of  it  before  men,  to  which,  from 
the  enmity  of  the  world  against  the  gospel,  there  is  much  temptation. 


192  ROMANS    v.,    5. 

Accordingly,  our  blessed  Lord,  who  knew  what  was  in  nnan,  has,  in  the 
most  solemn  and  awful  manner,  warned  his  disciples  against  it ;  and  the 
Apostle  Peter  enjoins  on  believers  to  add  to  their  faith  virtue — courage 
to  profess  it. 

Because. — This  casual  particle  may  be  understood  to  intimate  the 
reason  why  hope  makes  not  ashamed,  or  to  give  additional  reason  why 
Christians  are  not  ashamed.  Agreeably  to  the  latter  interpretation, 
hope  is  one  reason,  and  then  another  is  subjoined,  and  certainly  the  love 
of  God  is  a  strong  reason  to  prevent  us  from  being  ashamed  of  the 
gospel.  Love  of  God. — This  phrase  in  itself  is  ambiguous,  and  ac- 
cording to  the  connection  or  other  circumstances,  it  may  be  understood, 
in  its  different  occurrences,  to  refer  either  to  God's  love  to  us,  or  to 
our  love  to  (Jod,  two  things  which  are  entirely  distinct.  God's  love  to 
us  is  in  himself;  but  the  love  he  pours  into  our  hearts  may  signify 
either  a  sense  of  his  love  to  us,  or  as  Augustine  explains  it,  our  love 
to  him.  Tiie  use  of  language  admits  of  liie  first  of  these  meanings, 
which  appears  to  be  the  true  one,  and  it  is  certain  that  it  contributes 
more  to  our  consolation  to  have  our  minds  fixed  upon  God's  love  to  us, 
than  upon  our  love  to  God  ;  while  our  hope  does  not  depend  on  our 
love  to  God  but  on  our  sense  of  his  love  to  us.  The  connection,  too, 
leads  us  to  understand  the  phrase  in  the  sense  of  God's  love  to  us.* 
It  connects  with  what  follows,  where  the  Apostle  proceeds  to  prove 
God's  love  to  his  people  from  the  wonderful  manner  in  which,  as  is 
said  in  the  8th  verse ;  he  commcndeth  his  love  towards  us  in  the  way 
he  has  acted  in  the  gift  of  his  Son,  notwithstanding  our  unworthiness 
and  enmity  against  him.  In  the  same  way  it  is  said,  John  iii.,  16, 
"  God  so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that  who- 
soever believeth  in  him  should  not  perish,  but  have  everlasting  life." 
It  coincides,  too,  with  such  declarations  as,  "  In  this  was  manifested  the 
love  of  God  towards  us,  because  that  God  sent  his  only  begotten  Son 
into  the  world,  that  we  might  live  through  him."  "  We  have  known 
and  believed  tiie  love  of  God  to  us,"  1  John  iv.,  9,  16.  We  cannot 
be  beforehand  with  God  in  love,  and  we  must  perceive  his  love  to 
make  us  love  him.  The  first  feeling  of  love  springs  up  in  the  heart 
from  a  view  of  his  grace  and  mercy  to  us  in  Jesus  Ciirist.  His  love 
to  us  is  the  foundation  of  our  love  to  God,  and  it  is  a  view  of  his  love 
that  not  only  produces,  but  maintains  and  increases  our  love  to  him. 
"  Thy  love  is  better  than  wine." 

Poured  out. — This  refers  to  the  abundant  measure  of  the  sense  of 
the  love  of  God  to  us,  which  is  communicated  to  his  people,  and  poured 
into  their  hearts,  through  all  the  faculties  of  their  souls,  moving  and 
captivating  their  affections.  By  the  Holy  Ghost. — It  is  the  Holy  Ghost 
who  pours  out  into  the  heart  of  the  believer  a  sense  of  the  love  of  God 
to  him,  fully  convincing  him  of  it,  and  witnessing  this  love  to  his  spirit, 
chap,  viii.,  16.     This   sense  of  the  love  of  God  never  exists   in  the 

*  Some  prefer  explaining  this  expression,  the  love  of  God,  as  God's  love  to  us  rather 
th'an  our  love  to  God,  because,  they  observe,  while  our  love  is  variable,  and  liable  to 
fail,  God's  love  is  unchangeable.  But  as  our  love  to  God  is  produced  and  maintained 
in  us  by  the  Holy  Spirit,  aud  is  the  etTect  of  God's  love  to  us,  it  can  no  more  fail  than 
God's  love  to  us. 


ROMANS    v.,    5.  193 

human  heart  till  communicated  by  the  Holy  Ghost.  All  men  naturally 
hate  God,  Rom.  viii.,  7  ;  and  it  is  only  when  lliey  have  a  view  of  his 
love  thus  given  by  tlie  promised  Comforter,  and  behold  his  love  in  the 
gift  of  his  Son,  tiiat  they  repent  and  love  God.  Given  unto  us. — The 
gift  of  the  Holy  Ghost,  in  his  operation  in  the  heart  in  his  sanctifying 
influences,  was  not  confined  to  Apostles  and  Evangelists,  but  is  enjoyed 
in  common  by  all  the  saints,  in  all  of  whom  the  Holy  Spirit  dwells,  and 
who  are  habitations  of  God  through  the  Spirit,  1  Cor.  iii.,  16  ;  Eph.  ii., 
22  ;  Rom.  viii.,  9.  Here  we  see  that  everything  in  us  that  is  good  is 
the  effect  of  the  Spirit  of  God.  Man  possesses  by  nature  no  holy  dis- 
position. The  lowest  degree  of  true  humility,  and  godly  sorrow  for 
sin,  and  a  sense  of  the  love  of  God,  and  consequently  our  love  to  God, 
are  not  to  be  found  in  any  of  the  children  of  Adam  till  they  are  enlight- 
ened by  the  Spirit  through  the  knowledge  of  the  gospel,  nor  can  they 
be  maintained  for  one  moment  in  the  soul  without  his  sacred  influence. 
Though  sinners  should  hear  ten  thousand  times  of  the  love  of  God  in 
the  gift  of  his  Son,  they  are  never  properly  affected  by  it,  till  the  Holy 
Spirit  enters  into  their  hearts,  and  till  love  to  him  is  produced  by  the 
truth  through  the  Spirit.  Here  also  we  may  see  the  distinct  work  of 
the  Holy  Spirit  in  the  economy  of  redemption.  Each  of  the  persons 
of  the  Godhead  sustains  a  peculiar  office  in  the  salvation  of  sinners, 
and  it  is  the  office  of  the  Spirit  to  convert  and  sanctify  those  for  whom 
Christ  died. 

What  fulness  and  variety  of  instruction  and  consolation  are  contained 
in  the  first  five  verses  of  this  chapter  !  The  work  of  the  Father,  of 
the  Son,  and  of  the  Holy  Ghost,  is  exhibited,  all  severally  acting,  as 
God  alone  can  act,  in  the  various  parts  of  man's  salvation.  The  right- 
eousness of  God  is  imputed  to  the  believer,  who  is  therefore  justified, 
and  pronounced  by  the  Judge  of  all  the  earth  righteous.  As  righteous, 
he  has  peace  with  God,  and  free  access  to  him  through  Jesus  Christ ; 
and  being  thus  introduced  into  the  favor  of  God,  he  stands  in  a  justified 
state,  rejoicing  in  hope  of  future  glory.  Being  justified,  he  is  also  sanc- 
tified, and  enabled  to  glory  even  in  present  afflictions.  He  enjoys  the 
indwelling  of  the  Holy  Ghost,  through  whose  divine  influence  the  love 
of  God  is  infused  into  his  soul.  Here,  then,  are  the  peace,  the  joy,  the 
triumph  of  the  Christian.  Here  are  faith,  hope,  and  love,  the  three 
regulators  of  the  Christian's  life.  Faith  is  the  great  and  only  means  of 
obtaining  every  privilege,  because  it  unites  the  soul  to  Christ,  and  re- 
ceives all  out  of  his  fulness.  Hope  cheers  the  believer  in  his  passage 
through  this  world,  with  the  expectation  of  promised  blessings  to  be 
accomplished  in  future  glory,  and  is  thus  the  anchor  of  the  soul,  both 
sure  and  steadfast,  which  holds  it  firm,  and  enables  it  to  ride  out  all  the 
storms  and  troubles  of  life.  Love  is  the  renewal  of  the  image  of  God 
in  the  soul,  and  the  true  principle  of  obedience.  "  The  end  of  the  com- 
mandment is  love,  out  of  a  pure  heart,  and  of  a  good  conscience,  and 
of  faith  unfeigned."  Faith  is  thus  the  root  of  the  whole.  Faith  in  the 
resurrection  of  Christ  produces  a  good  conscience,  1  Peter  iii.,  21  ;  the 
conscience  being  discharged  from  guilt  the  heart  is  purified,  and  from 
the  heart  when  purified  proceeds  love.     Thus  faith  purifies  the  heart, 

13 


104  ROMANS    v.,   7. 

Acts  XV.,  9  ;    faith  works  by  love,  (Jal.  v.,  6.     Faitli  overcomes  the 
worM,  1  John  v.,  4. 

V.  I'l. — l''i>r  vvlu'n  we  were  yet  without  strt-riL^th,  in  ihw  time  Christ  died  iiT  the  un- 
godly. 

For. — This  introduces  the  proof  of  the  love  of  God  to  us,  not  a 
reason  wliy  the  hope  of  the  Ciiristian  will  not  disappoint  him.  Having 
spoken  of  the  love  of  (n)d  shed  abroad  in  our  hearts,  the  Apostle  here 
declares  the  evidence  of  this  love.  Though  the  Holy  (jhost  inspires 
our  love  to  (iod,  yet  in  doing  so  he  shows  us  the  grounds  on  which  it 
rests,  or  the  reasons  why  it  should  exist.  In  making  us  love  God,  he 
makes  us  perceive  the  grounds  on  which  wc  ought  to  love  him.  This 
also  shows  us  another  important  fact,  namely,  that  the  Holy  Spirit 
works  in  his  people  according  to  their  constitution  or  the  nature  that  he 
has  given  them  ;  and,  in  endowing  us  with  proper  feelings  and  affec- 
tions, he  discovers  to  us  the  proper  objects  towards  which  they  ought 
to  be  excited.  The  word  of  God  through  the  Spirit,  both  in  conversion 
and  growth  of  srracc,  acts  according  to  the  original  constitution  tliat 
God  lias  been  pleased  to  bestow  on  the  Christian. 

Without  strength. — Christ  died  for  us  while  we  were  unable  to  obey 
him,  and  without  ability  to  save  ourselves.  This  weakness  or  inability 
is  no  doubt  sinful ;  but  it  is  our  inability,  not  our  guilt,  that  the  Apostle 
here  designates.  When  we  were  unable  to  keep  the  law  of  (Jod,  or  do 
anything  towards  our  deliverance  from  Divine  wrath,  Christ  interposed, 
and  died  for  those  whom  he  came  to  redeem. 

In  due  time. — At  the  time  appointed  of  the  Father,  Gal.  iv.,  2,  4. 
The  fruits  of  the  earth  arc  gathered  m  their  season;  so  in  his  season, 
that  is,  at  the  time  appointed,  Christ  died  for  us,  1  Tim.  ii.,  6.  Fur 
the  ungodly. — Christ  died  for  us,  considered  as  ungodly,  and  without 
his  gift  of  himself  we  must  have  for  ever  continued  to  be  so.  It  was  not 
then  for  those  who  were  in  some  degree  godly,  or  disposed  in  some 
measm-c  to  do  the  will  of  God,  that  Christ  died.  There  are  none  of 
this  character  by  nature.  It  is  by  faith  in  his  death  that  any  are  made 
godly. 

V.  7. — For  scarcely  for  a  righteous  man  will  one  die  :  yet  peradventure  for  a  good 
man  some  would  even  dare  to  die. 

I'or. — This  brings  into  view  a  fact  that  heightens  and  ilhistrates  the 
love  of  God  to  sinners.  A  righteous  or  just  man. — A  just  man  is  dis- , 
tinguished  here  from  a  good  or  benevolent  man.  They  are  quite  dis- 
tinct cliaraclers  among  men.  A  just  man  is  approved — a  benevolent 
man  is  loved.  Scarcely,  however,  would  any  one  give  his  life  for  the 
former,  yd  perhaps  some  one  might  do  so  for  the  latter.  Scarcely. — 
This  furnishes  the  reason  why  the  Apostle  uses  the  word  righteous 
or  just,  when  he  denies  that  any  one  would  die  in  his  stead,  because  he 
does  not  mean  to  make  the  denial  universal.  "  Even.^^ — This  is 
designed  to  qualify  the  verb  to  die,  not  the  verb  to  dare,  though  it 
stands  immediately  before  it.  It  is  not  even  dare,  but  dare  even  to  die. 
Tliis  intimates  that  to  die  is  a  thing  to  which  men  are  of  all  things  most 


ROMANS   v.,    9,  195 

averse.  It  is  the  greatest  trial  of  love,  John  xv.,  13.  "Hereby  per- 
ceive we  the  love  of  God,  because  he  laid  down  his  life  for  us,"  1  John 
iii.,  16. 

V.  8. — But  God  commendeth  his  love  toward  us,  in  that,  while  we  were  yet  sinners, 
Christ  died  for  us. 

His  love. — Here  God's  love  to  us  is  distinguished  in  the  original  as 
his  own  love,  which  in  this  place  takes  away  all  ambiguity  from  the 
expression-  Yet  sinners. — This  is  literally  true  with  respect  to  all  who 
are  saved  since  Christ's  death,  and  is  substantially  true  of  all  who  were 
saved  before  it.  This  may  be  said  of  Abel  as  well  as  of  Paul.  Christ 
died  for  him  as  a  sinner.  It  was  Christ's  death  through  which  Abel 
was  accepted.  For  us. — Not  for  us  as  including  all  men,  but  for 
those  believers  and  himself  whom  the  Apostle  was  addressing,  and  this 
equally  applies  to  all  believers,  to  all  who  are  or  shall  be  in  Christ, 
Christ's  death  for  us  as  sinners,  in  an  astonishing  manner,  commends, 
manifests,  or  exhibits  God's  love  to  us. 

V.  9. — Much  more  then,  being  now  justified  by  his  blood,  we  shall  be  saved  froiv. 
wrath  through  him! 

If  God's  love  to  us  were  such  that  Christ  died  for  us  when  we 
were  sinners,  much  more,  when  we  are  perfectly  righteous  through 
that  death,  he  will  save  us  from  future  punishment.  The  meaning  of 
the  expression  much  more  in  this  verse,  which  is  repeated  in  the  10th, 
15th,  and  17th  verses,  is  not  at  first  sight  obvious  in  these  different  oc- 
currences ;  since  the  things,  which  are  compared  to  what  follows,  are 
complete  in  themselves.  The  sense  appears  to  be,  that  in  using  these 
expressions,  the  Apostle,  though  inspired,  reasons  on  the  common 
principles  that  commend  themselves  to  the  mind  of  man.  Having  stated 
one  thing,  he  proceeds  to  state  another  as  still  more  clear  to  our  per- 
ception. Justified  by  his  blood. — This  shows,  that  when  we  are  said 
to  be  justified  by  faith,  faith  includes  its  object,  and  imports  that  we 
are  not  saved  by  faith  as  a  virtue.  It  shows  also  that  Christ's  death 
was  not  that  of  a  mere  witness  to  the  truth  which  he  declared,  but 
that  it  was  for  sin,  and  in  order  that  we  should  be  saved  from  wrath 
through  him.  All  men  are  by  nature  the  children  of  wrath,  and  with- 
out tlie  death  of  Christ,  and  faith  in  him,  we  must  have  continued  in 
that  awful  condition.  "  He  that  believeth  not  the  Son,  shall  not  see 
Ufe  ;  but  the  wrath  of  God  abideth  on  him."  Dr.  Macknight's  expla- 
nation of  this  verse  is  as  follows  : — "  Much  more  then,  being  now  al- 
lowed to  live  under  the  new  covenant,  through  the  shedduig  of  his 
blood,  we  shall  be  saved  from  future  punishment  through  him,  if  we  be- 
have well  under  that  covenant."  In  his  note  he  adds, — ''■  \icvQ  justi- 
fied by  his  blood  means,  that,  in  the  view  of  Christ's  shedding  his 
blood,  Adam  and  Eve  were  respited  from  death,  and  being  allowed  to 
live,  he  and  they  were  placed  under  a  new  covenant,  by  which  they 
might  regain  immortality.  This  is  what  is  called  justification  of  /j/e," 
v.  18.  And  this  explanation  follows  naturally  from  what  he  gives  as 
the  meaning  of  the  foregoing  verse — "  His  own  love  to  men  God  hath 


19G  ROMANS    v.,    9. 

raised  above  all  human  love,  because,  we  being  still  sinners,  Christ 
died  for  us,  to  procure  us  a  temporary  life  on  earth,  under  a  better 
covenant  than  the  first."  On  such  interpretations  it  is  unnecessary  to 
remark.  Ti)ey  contain  statements  the  most  unscriptural  and  heretical, 
exhibiting  most  deplorable  ignorance.*  Me  supposes,  too,  that  it  is 
here  implied  that  some  are  said  to  be  justified  who  are  not  saved  from 
wrath.  But  this  is  not  the  fact.  Justification  is  spoken  of  as  having 
taken  place,  and  salvation  as  future — not  because  any  shall  be  punished* 
who  have  been  justifiod,  but  because  the  wrath  spoken  of  is  future. 
The  salvation  of  the  Ciirislian  from  wrath  is  said  to  be  future,  in  refer- 
ence to  the  time  of  the  general  execution  of  wrath  in  the  day  of  judg- 
ment. It  is  evidently  implied  in  the  expression,  that  they  who  are 
justified  shall  never  be  punished.  This  expression,  justified  by  his 
blood,  gives  a  most  awful  view  of  the  infinite  evil  of  sin,  of  the  strict 
justice  of  God,  and  of  his  faithfulness  in  carrying  into  execution  the 
first  sentence,  "  in  the  day  that  thou  eatcst  thereof  thou  shalt  surely 
die."  Without  the  shedding  of  his  blood,  and  entering  with  it  into  the 
holy  place,  Christ  could  not  have  obtained  eternal  salvation  for  those 
who  had  sinned.  On  the  other  hand,  what  an  astonishing  view  is  thus 
presented  of  the  love  of  God,  who  spared  not  his  own  Son,  but  deliver- 
ed him  up  for  his  people,  and  who  with  him  will  freely  give  them  all 
things. 

The  Divine  wisdom  is  admirable  in  the  manner  in  which  the  Scrip- 
tures are  written.  It  is  not  without  design  that  inspiration  varies  the 
phraseology  respecting  justification.  Each  variety  is  calculated  to 
meet  a  different  abuse  of  the  doctrine.  The  human  heart  is  so  prone 
to  self-righteousness,  that  the  very  doctrine  of  faith  has  been  made  to 
assume  a  legal  sense.  Faith  is  represented  as  a  work,  and  the  office 
assigned  to  it  is  not  merely  that  of  the  medium  of  communicating 
righteousness,  but  it  is  made  to  stand  itself  for  a  certain  value,  either 
real  or  supposed.  Had  inspiration  never  varied  the  expressions,  and 
always  used  the  phrase  jus  tijicd  by  faith,  though  there  would  have  been 
no  real  ground  to  conclude  that  faith  is  in  itself  the  ground  of  justifica- 
tion, yet  evidence  to  tiic  contrary  would  not  have  been  exhibited  in  the 
manner  in  which  it  is  held  forth  by  varying  the  diction.  Instead  of 
"justified  by  faith,"  we  here  read  justified  by  the  blood  of  Christ. 
This  shows,  that  when  we  are  said  to  be  justified  by  faith,  it  is  not  by 
faith  as  a  work  of  the  law,  but  by  faith  as  a  medium  :  that  is,  faith  in 
the  blood  of  Christ.  To  the  same  purpose  also  is  the  expression,  in 
the  following  verse,  reconciled  to  God  by  the  death  of  his  Son.  On 
the  other  hand,  there  are  some  who,  strongly  impressed  with  the  great 
evil  of  making  faith  a  work,  have  plunged  into  a  contrary  extreme, 
and  are  unwdling  to  look  at  the  subject  in  any  light  but  that  in 
which  it  is  represented  in  the  phrase  "  justified  by  his  blood,"  as  if 
justification  were  independent  of  faith,  or  as  if  faith  were  merely  an 
accidental  or  unimportant  thing  in  justification.     This  also  is  a  great 

*  Tlie  Presbyterian  Review,  referring  to  Dr.  Macknight,  charges  him  with  the  most 
"  audacious  heterodoxy." 


ROMANS    v.,    10.  197 

error.  Faith  is  as  necessary  in  justification  as  the  sacrifice  of  Christ 
itself,  but  necessary  for  a  different  purpose.  The  blood  of  Clirist  is 
the  price  that  has  value  in  itself.  Faith  which  unites  the  soul  to  Christ 
is  the  necessary  medium,  through  the  Divine  appointment.  Again,  we 
have  justified  freely  by  grace,  chap,  iii.,  24.  Self-righteousness  is 
fruitful  in  expedients.  It  is  difficult  to  put  it  to  silence.  It  will  admit 
that  justification  is  by  faith  in  its  own  legal  sense,  and  that  it  is  through 
Christ's  blood,  as  a  general  price  for  the  sins  of  all  men  ;  but  it  holds 
that  every  man  must  do  something  to  entitle  him  to  the  benefits  of 
Christ's  sacrifice.  Here,  then,  the  phrase  justification  by  grace  comes 
in  to  cut  off  every  evasion. 

Another  variety  of  phraseology  on  this  subject  we  have  in  the  ex- 
pression ^'w^ii/ferf  by  Christ,  Gal.  ii.,  17.  This  points  to  the  ground  of 
our  justification,  or  our  union  with  Christ,  We  are  accounted  perfect- 
ly righteous,  having  paid  the  debt  of  sin,  and  having  fulfilled  the 
whole  law,  by  our  union  or  oneness  with  Christ,  as  we  were  sinners 
by  our  natural  connexion  with  Adam.  It  is  of  immense  importance 
to  the  satisfaction  of  the  mind  of  the  believer,  constantly  and  stead- 
fastly to  consider  himself  as  a  member  of  Christ, — as  truly  a  part  of 
him.  He  rose  for  our  justification.  When  he  was  justified  from 
the  sins  which  he  took  on  him  by  having  suffered  for  them,  and  when 
he  had  fulfilled  the  law,  we  were  justified  in  his  justification.  We  are 
therefore  said  not  merely  to  be  pardoned,  but  to  be  justified  by  Christ. 
We  have  suffered  all  the  punishment  due  to  our  sins,  and  have  kept 
every  precept  of  tiie  law,  because  he  with  whom  we  are  one  has  done 
so.  It  is  also  worthy  of  remark,  that  while  the  Apostle  speaks  of 
being  justified  by  Christ,  he  had,  in  the  preceding  verse,  spoken  of 
being  justified  by  the  faith  of  Christ.  This  shows  that  faith  is  the 
way  in  which  our  union  with  Christ  is  effected. 

V.  10. — For  if,  when  we  were  enemies,  we  were  reconciled  to  God  by  the  death  of 
his  Son,  much  more,  being  reconciled,  we  shall  be  saved  by  his  life. 

Enemies. — It  greatly  enhances  the  love  of  God,  that  he  gave  his 
Son  for  us  while  we  were  yet  his  enemies.  Had  we  discovered  any 
symptoms  of  willingness  to  obey  him,  or  any  degree  of  love  to  him,  his 
love  to  us  would  not  have  been  so  astonishing.  But  it  is  in  this  light 
only  that  the  proud  heart  of  man  is  willing  to  view  his  obligations  to 
redeeming  love.  He  will  not  look  upon  himself  as  totally  depraved 
and  helpless.  He  desires  to  do  something  on  his  part  to  induce  God  to 
begin  his  work  in  him  by  his  Spirit.  But  Christ  died  for  his  people 
when  they  were  the  enemies  of  God,  and  he  calls  them  to  the  know- 
ledge of  himself  when  they  are  his  enemies.  Here,  then,  is  the  love 
of  God.  At  the  time  when  Christ  died  for  us,  we  were  not  his  friends, 
but  his  enemies.     "  The  carnal  mind  is  enmity  against  God." 

Reconciled  to  God  by  the  death  of  his  Son. — The  word  rendered 
reconciled  signifies  to  change  the  state  of  matters  between  persons  at 
variance,  by  removing  their  grounds  of  difference.  The  divine  word 
and  declarations,  as  well  as  the  divine  perfections,  forbid  us  to  unagine 


198  ROMANS    v.,    10.  ^ 

that  God  will  clear  the  guilty.  In  order,  then,  to  reconciliation  with 
God,  satisfaction  must  be  made  to  his  justice.  What  is  meant  here  is 
not  our  laving  aside  our  enmity  to  God,  but  God's  laying  aside  his  en 
mity  to  us,  on  account  of  the  death  of  ins  Son.  It  is  true  that  we  lay 
aside  our  enmity  to  God,  when  we  see  that  he  has  laid  aside  his  enmity 
to  us,  and  never  till  then  will  we  do  so ;  but  what  is  here  meant  is, 
that  God  is  reconciled  to  us.  In  Scripture  this  is  spoken  of  as  our  being 
reconciled  to  God.  We  are  reconciled  to  God  when  he  is  pacified  to- 
wards us  through  his  Son,  in  whom  we  believe.  This  is  (juite  agreeable 
to  the  use  of  the  term  in  Scripture  with  respect  to  other  cases,  1  Sam. 
xxix.,  4  ;  Matt,  v.,  23,  24.  Socinians,  however,  maintain  thai  reconcili- 
ation between  God  and  man  consists  only  in  bending  and  pacifying  the 
heart  of  man  towards  (iod,  and  not  in  averting  his  just  anger.  This 
error,  arising  from  their  denial  of  the  satisfaction  made  by  Jesus  Christ, 
is  refuted  by  the  consideration  that  God  pardons  our  sins  ;  whence  it 
follows,  thai  he  was  angry  with  us,  and  the  redemption  of  Jesus  Clirist 
is  declared  to  be  made  by  a  propitiatory  sacrifice,  which  clearly  proves 
that  God  was  angry.  To  this  the  idea  of  a  sacrifice  necessarily  leads, 
for  a  sacrifice  is  offered  to  pacify  God  towards  men,  and  not  to  reconcile 
men  to  God.  Aaron  was  commanded  to  make  an  atonement  for  the  con- 
gregation, for  there  was  wrath  gone  out  from  the  Lord. — "  And  he 
stood  between  the  living  and  the  dead,  and  tiie  plague  was  stayed,"  Num- 
bers xvi.,  46.  God's  anger  was  thus  turned  away  by  making  this  atone- 
ment. In  David's  time,  by  offering  burnt  offerings  and  peace  offer- 
ings, the  Lord  was  entreated  for  the  land,  and  the  plague  was  stayed 
from  Israel.  By  this  it  is  clear,  that  the  primary  intention  of  such 
sacrifices,  and  consequently  of  the  priest  who  offered  them,  imme- 
diately respected  the  reconciliation  of  God.  The  same  is  evident 
from  the  following  passages  : — "  Thou  hast  forgiven  the  iniquity  of 
thy  people  ;  thou  hast  covered  all  their  sin.  Sclah.  Thou  hast  taken 
away  all  thy  wrath  ;  thou  hast  turned  from  the  fierceness  of  thine  anger," 
Psalm  Ixxxv.,  2,  3.  "  Though  thou  wast  angry  with  me,  thine  anger 
is  turned  away,  and  thou  comfortedst  me,"  Isa.  xii.,  1.  "I  will  es- 
tablish my  covenant  with  thee  ;  and  thou  shalt  know  that  I  am  the 
Lord  :  Tiiat  thou  mayest  remember,  and  be  confounded,  and  never  open 
thy  mouth  any  more  because  of  thy  shame,  when  I  am  pacified  (rccon- 
cUed,  Lev.  viii.,  15;  xvi.,  20;  2  Chron.  xxix.,  24)  toward  thee  for  all 
that  thou  hast  done,  saith  the  Lord  God,"  Ezek.  xvi.,  63. 

All  men  being  sinners,  are,  in  themselves,  while  in  unbelief,  under 
the  displeasure  of  God,  who  cannot  look  upon  iniquity,  Hab.  i.,  13, 
and  are  by  nature  children  of  wrath,  or  of  the  judgment  of  God.  But 
as  viewed  in  Christ,  and  in  relation  to  his  death,  the  elect  are  the  ob- 
jects of  God's  everlasting  love,  and  this  love  in  his  good  lime  takes 
effect.  He  sends  his  Son  to  be  a  propitiatory  sacrifice  for  them,  thus 
makinff  satisfaction  to  his  justice,  and  removing  every  obstacle  to  his 
being  reconciled.  He  unites  them  to  the  Son  of  his  love,  and  in  him, 
clothed  with  his  righteousness,  they  become  the  children  of  God,  and 
then  in  themselves  the  proper  objects  of  his  love.  Tiie  ministry  commit- 
ted to  the  Apostles  is  called  the  ministry  of   reconciliation.     Men  are 


ROMANS    v.,    10.  199 

besought  to  be  reconciled  to  God  from  the  consideration  of  his  liaving 
made  him  to  be  sin  for  his  people  who  knew  no  sin.  Here  is  a  double 
reconciliation — namely,  of  God  to  men,  and  of  men  to  God.  The 
latter  is  urged  from  the  consideration  of  the  former,  and  this  consider- 
ation is  effectual  for  all  for  wiiom  the  reconciliation  was  made.  The 
whole  of  this  reconciliation  is  through  the  death  of  his  Son.  Thus 
does  God  call  his  people  with  a  holy  calling.  He  invites  them  to 
friendship  with  himself  through  an  all-sufficient  atonement  ;  and  they 
lay  aside  their  enmity  to  him  when  they  see  that  God  has  laid  aside 
his  anger  against  them.  They  are  reconciled  to  him  through  tiie  death 
of  his  kSon. 

What  in  the  preceding  verse  is  spoken  of  as  the  hlood  of  Christ,  is 
here  spoken  of  as  his  death.  These  varied  terms  are  useful  to  express 
the  idea  in  such  a  manner  that  it  cannot  be  innocently  evaded.  Christ's 
blood  was  an  atonement,  as  it  was  his  death.  This  shows  that  no  degree 
of  suffering  would  have  been  sufficient  as  an  atonement  for  our  sins 
without  the  actual  death  of  the  sacrifice,  according  to  the  original  sen- 
tence against  man.  Jesus  Christ  might  iiave  suffered  all  that  he  did 
suffer  without  a  total  extinction  of  life.  But  he  must  not  only  suffer — 
he  must  also  die.  This  phraseology,  then,  is  calculated  to  meet  the 
error  of  those  Christians,  who,  from  a  desire  of  magnifying  the  efficacy 
of  the  blood  of  Christ,  have  said  that  one  drop  of  it  would  have  been 
sufficient  to  save.  Had  one  drop  been  sufficient,  two  drops  would 
never  have  been  shed. 

Much  more  being  reconciled,  we  shall  he  saved  by  his  life. — If  we 
were  reconciled  by  his  death,  much  more  clear  is  it  that  we  shall  be 
saved  by  his  life.  Some  find  a  difficulty  in  this,  as  if  it  imphed  that 
the  atonement  and  price  of  redemption  were  not  complete  at  the  death 
of  Christ.  But  the  Apostle  is  not  speaking  on  that  point.  He  is  speak- 
ing of  the  security  of  the  believer  from  any  danger,  by  Christ  as  alive. 
The  meaning  is,  we  shall  be  saved  by  him  as  existing  alive,  or  as 
living,  Heb.  vii.,  25.  We  need  Christ  raised  from  the  dead  to  inter- 
cede for  our  daily  transgressions,  and  to  save  us  from  wrath.  The 
efficacy  of  the  death  and  tlie  intercession  of  Jesus  Christ  have  the  same 
objects  and  the  same  extent,  John  xvii.,  9.  He  intercedes  for  all  those 
for  whom  he  died.  "  It  is  Christ  that  died,  yea,  rather  that  is  risen 
again,  who  is  even  at  the  right  hand  of  God,  who  also  maketh  inter- 
cession for  us,"  Rom.  viii.,  34. — For  us,  that  is,  for  those  whom  the 
Apostle  is  addressing  as  beloved  of  God,  and  called,  and  saints,  chap,  i., 
7,  and  all  that  are  such. 

Two  comparisons  are  made  in  this  passage,  one  between  the  past  and  the 
present  state  of  believers  ;  they  were  once  the  enemies,  they  arc  now 
the  friends,  of  God.  The  other  is  between  the  past  and  present  condi- 
tion of  Christ ;  he  was  once  dead,  he  is  now  alive.  And  the  proposi- 
tion that  unites  these  two  is,  that  reconciliation  with  God  is  entirely 
owing  to  the  death  of  Christ  as  its  meritorious  cause.  Since,  then,  the 
death  of  the  Redeemer  could  produce  so  great  an  effect  as  the  reconci- 
liation to  himself  of  those  who  were  the  enemies  of  the  Most  High, 
what  room  can  there  be  to  doubt  that  the  life  of  Christ  is  sufficient 


800  ROMANS    v.,     11 

to  accomplish  what  is  less  difficult ;  that  is  to  say,  to  obtain  the  continu- 
ation y.i  the  Divine  friendship  and  benevolence  for  those  whose  recon- 
ciliation has  been  already  purchased  at  a  price  of  such  infinite  cost' 
By  the  dealh  which  he  sulfored  in  their  place,  they  are  freed  from  con- 
demnation, the  rigor  of  the  law  having  run  its  course,  and  received  its 
execution  by  the  punishment  of  their  sins  in  him,  and  thus  they  are 
saved  from  the  effects  of  wrath.  By  his  resurrection,  his  life,  and  his 
entrance  into  eternal  glory,  the  reward  reserved  for  his  work  as  Media- 
tor, they  become  partakers  of  that  glory.  "  In  my  father's  house  are 
many  mansions.  I  go  to  prepare  a  place  for  you."  "  Because  I  live, 
ye  shall  live  also."  "  Father,  I  will  that  they  also  whom  thou  hast 
given  me  be  with  me  where  I  am,  that  they  may  behold  my  glory 
which  thou  hast  given  me."  Thus  Jesus  Christ,  who  was  delivered 
for  the  offences  of  his  people,  was  raised  again  for  their  justification  ; 
and  this  unparalleled  love  of  God,  who  has  not  spared  his  well-beloved 
Son,  is  the  surest  foundation  for  the  absolute  and  unlimited  confidence  in 
him  of  every  man  who,  renouncing  his  own  righteousness,  submits  to 
his  righteousness.  At  the  same  time,  the  necessity  of  the  shedding 
of  blood  infinitely  precious,  in  order  to  the  justification  of  believers,  is 
the  strongest  proof  of  the  infinite  evil  of  sin,  and  of  the  infinite  holiness 
and  awful  justice  of  God.  It  shows  the  extreme  difficulty  there  was  in 
reconciling  God  to  man,  as  it  could  only  be  done  by  a  satisfaction  to 
his  justice,  which  could  not  be  accomplished  but  by  the  death  of  his 
only  begotten  Son. 

V.  11. — And  not  only  so,  but  we  also  joy  in  God,  tnrough  our  Lord  Jesus  Christ,  by 
whom  we  have  now  received  the  atonement. 

This  verse  exhibits  the  last  of  those  fruits  which  proceed  from  being 
brought  into  a  state  of  justification.  The  first  of  them  is  peace  with 
God,  involving  the  comoiunication  and  enjoyment  of  every  blessing 
which  the  creature  is  capable  of  receiving — for  if  God  be  with  us,  who 
can  be  against  us  ?  and  when  this  peace  is  known  to  be  permanently 
established,  immediately  the  cheering  hope  of  future  glory  springs  up  in 
the  mind.  This  hope  transporting  the  believer  beyond  this  world,  and 
looking  forward  to  unbounded  blessedness,  enables  him  to  bear  up  under 
those  tribulations  that  are  inseparable  from  his  present  state.  In  them, 
though  not  in  themselves  joyous  but  grievous,  he  even  glories,  and  ex- 
periencing their  salutary  effects,  they  confirm  his  hope  of  future  and 
eternal  enjoyment.  The  Holy  Ghost,  too,  sheds  abroad  the  love  of  God 
in  his  heart ;  while  his  attention  is  directed  to  what  God  has  done  in 
giving  for  him  his  Son  to  the  death,  even  while  he  was  in  the  most 
determined  state  of  hostility  towards  God.  From  the  whole,  the  Apostle 
argues  how  much  more  it  is  evident  that,  being  reconciled,  he  shall  be 
saved  frotn  all  the  fearful  effects  of  the  wrath  and  displea.sure  of  God 
against  sin.  The  view  of  all  these  unspeakable  blessings  conducts  to 
that  feeling  of  exultation  and  joy,  with  the  declaration  of  which  the 
enumeration  is  here  terminated,  of  the  effects  which  the  knowledge  of 
his  justification  in  the  sight  of  God,  by  the  death  and  resurrection  of 
Jesus  Christ,  produces  in  the  heart  of  the  believer. 


ROMANS    v.,    11.  201 

Not  only  so. — That  is,  we  shall  not  only  escape  the  wrath  to  come, 
by  the  death  of  Christ,  but  attain  to  glory  by  his  life.  The  measure  of 
excess  is  future  glory  above  mere  exemption  from  misery.  These  two 
things  are  entirely  distinct,  and  afford  distinct  grounds  of  thanksgiving. 
Joy  in  God. — The  word  here  translated  joy  is  the  same  which  in  verse 
2  is  rendered  rejoice,  and  in  verse  3,  glory.  It  was  before  declared  that 
believers  have  peace  with  God,  that  they  have  access  to  him,  and  that 
they  rejoice  in  the  hope  of  his  glory.  Now,  the  Apostle  represents  them 
as  arrived  at  the  fountain-head,  looking  through  all  the  blessings  con- 
ferred on  them,  and  rejoicing,  boasting,  or  glorying  in  God  himself  as 
the  source  of  them  all.  The  Christian's  joy  is  all  in  God.  He  exults 
in  his  prospects,  but  all  are  ascribed  to  God,  and  not  to  anything  in 
himself.  God,  even  his  own  covenant  God,  is  the  great  and  ultimate 
object  of  his  joy.  "  My  soul  shall  make  her  boast  in  the  Lord."  "  O 
magnify  the  Lord  with  me,  and  let  us  exalt  his  name  together."  "  I 
will  rejoice  in  the  Lord,  I  will  joy  in  the  God  of  my  salvation."  "  The 
Lord  is  the  portion  of  mine  inheritance,  my  portion  for  ever.  I  will  go 
unto  the  altar  of  God,  unto  God  my  exceeding  joy."  The  sentiment  of 
the  love  of  God,  in  so  great  a  salvation,  and  of  joy  in  him,  is  more 
deeply  impressed  upon  the  believer,  by  considering  the  rock  from  which 
he  has  been  hew-n,  and  the  hole  of  the  pit  from  which  he  has  been  dug. 
In  the  above  verses,  the  former  situation  of  those  who  are  saved  is  de- 
clared in  the  strongest  language.  They  were  without  strength,  un- 
godly, SINNERS,  UNDER  WRATH,  ENEMIES  TO  GoD.  If  such,  then,  was  their 
original  condition,  what  reason  have  they  not  only  to  rejoice  in  the  hope 
of  glory,  but,  above  all,  in  the  goodness  and  mercy  of  God,  who  has 
now  reconciled  them  to  himself,  Phil,  iii.,  1;  iv.,  4. 

Through  our  Lord  Jesus  Christ. — Joy  in  God,  with  all  those  un- 
speakable blessings  above  enumerated,  are  again  and  again  declared  to 
come  by  him,  through  whom  God  manifests  his  love,  and  is  reconciled 
to  his  people.  The  name  of  Jesus  Christ  being  here  introduced  so 
often,  should  be  especially  remarked.  The  Christian  joys  and  glories  in 
God  only  through  Christ ;  without  Christ,  God  could  not  be  viewed  as 
a  friend.  He  must  be  an  object  of  hatred.  Our  friendly  relation  to 
God  is  all  through  Christ.  By  whom  ice  have  now  received  the  atone- 
ment, or  reconciliation,  according  to  the  translation  of  the  same  w'ord 
in  the  preceding  verse.  Atonement  has  been  made  through  the  death 
of  Christ.  The  Apostle  and  they  whom  he  addressed  being  believers, 
had  received  the  atonement,  which  Christ  has  not  only  accomplished 
but  makes  his  people  receive  it.  Among  the  various  errors  that  have 
discovered  themselves  in  modern  times,  few  are  more  lamentable  or  dan- 
gerous than  the  views  of  the  atonement  that  have  been  adopted  by 
many.  Instead  of  considering  the  atonement  of  Christ  as  a  real  com- 
pensation to  the  Divine  justice  for  the  sins  of  those  who  are  saved,  so 
that  God  may  remain  just,  while  he  is  merciful  to  the  chief  of  sinners, 
many  look  on  it  as  nothing  but  a  mere  exhibition  of  the  displeasure  of 
God  against  sin,  intended  for  the  honor  and  maintenance  of  his  govern- 
ment of  the  universe.  This  altogether  destroys  the  gospel,  and  in 
reality  leaves  men  exposed  to  the  Divine  justice. 


202  ROMANS    v.,     11. 

It  is  alleged  by  those  who  represent  the  atonement  as  only  an  expe- 
(lient,  subservient  to  the  interests  of  morality,  tliat  sias  are  called  debts 
merely  in  a  llgurative  sense.  But  notiuiig  can  be  more  clear  than  that 
the  Scriptures  which  speak  of  sin  jls  a  debt,  speak  quite  literally.  The 
word  debt  extends  to  everythini^  that  justly  demands  an  equivalent. 
We  are  said  to  be  bouu;ht  with  the  blood  of  Christ  ;is  the  price  paid  for 
our  sins,  which  certainly  implies  that  the  blood  of  Christ  is  that  which 
has  nriven  an  equivalent  to  the  justice  of  God,  and  made  an  atonement 
for  those  who,  according  to  justice,  must  otherwise  have  suflered  the 
penalty  of  sin,  which  is  death.  In  the  remission,  then,  of  the  sins  of 
those  who  have  received  the  atonement,  God  is  at  once  the  just  God  and 
the  Saviour,  which  he  could  not  be  without  this  atonement. 

In  reference  to  the  sacrifice  of  Christ  by  which  he  made  the  atone- 
ment, it  is  said,  "  Thou  wast  slain  and  hast  redeemed  us  to  God  by  thy 
blood,"  Rev.  v.,  9.  "  Without  shedding  of  blood  is  no  remission, 
for  it  is  the  blood  that  maketh  an  atonement  for  the  soul,"  Heb.  xii., 
22;  Lev.  xvii.,  11.  The  blood  is  the  life,  Deut.  xii.,  23.  It  was  the 
shedding,  then,  of  the  blood  of  Christ,  which  signifies  his  death,  that 
procured  this  remission  of  sin.  This  was  the  ransom  that  God  declared 
he  had  found,  by  which  he  saved  his  people  from  going  down  to  de- 
struction, Job  xxxiii.,  24.  It  was  their  redemption.  Redemption 
signifies  a  purchasing  back,  and  supposes  an  alienation  of  what  is 
redeemed ;  and  thus  Christ  redeemed  them  with  his  blood,  which  was 
the  price  he  paid,  and  they  are  "  his  purchased  possession."  His  blood 
was  the  ransom  paid  to  the  justice  of  God,  without  which  it  was 
impossible  they  should  have  been  released  from  the  bondage  of  Satan 
and  the  sentence  of  death.  He  died  for  the  ungodly,  who,  being 
justified  by  his  blood,  shall  be  saved  from  wTath.  The  ransom,  then, 
which  Christ  paid  was  the  price  that  Divine  justice  demanded,  and 
having  made  his  soul  an  offering  for  sin,  God  has  declared  himself 
"  well  pleased  for  his  righteousness'  sake,"  he  having  "  magnified  the 
law,  and  made  it  honorable."  It  was  necessary  that  he  should  yield 
obedience  to  its  precepts,  and  suffer  the  penalty  annexed  to  its  violation. 
The  law  condemned  sinners  to  eternal  death.  In  order,  then,  to  redeem 
them,  it  behoved  him  to  suffer,  and  he  did  actually  suffer  the  full  equiva- 
lent of  that  death  by  which  he  made  atonement  for  sin,  and  through 
faith  his  people  receive  that  atonement.  His  blood  is  put  by  a  usual 
fio-ure  of  speech  for  his  death,  in  which  his  sufferings  and  his  obedience 
terminated,  and  which  was  their  consummation,  containing  a  full 
answer  to  all  the  demands  on  his  people,  of  law  and  justice.  God, 
then,  is  now  "  faithful  and  just  to  forgive  them  their  sins,  and  to  cleanse 
them  from  all  unrighteousness,"  1  John  i.,  9.  Believers  have  redemp- 
tion through  his  l)lood,  even  the  forgiveness  of  sins,  Eph.  i.,  7  ;  Col.  i., 
14.  Ye  are  bought  with  a  price,  1  Cor.  vii.,  20-23.  "  Ye  were  not 
redeemed  with  corruptit)le  things  such  as  silver  and  gold,  from  your  vain 
conversation,  received  by  tradition  from  your  fathers  ;  but  with  the  pre- 
cious blood  of  Christ."  1  Pet.  i.,  18. 

Many  who  look  on  atonement  as  something  real,  yet  overturn  it  by 
making  it  universal.     This  is  an  error  which  at  once  opposes  the  Scrip- 


ROMANS    v.,    11.  208 

tures,  and  could  be  of  no  service,  even  were  it  true.  Where  is  the 
difference,  as  respects  the  divine  character,  whether  a  man  does  not 
obtain  pardon,  from  his  sins  not  being  atoned  for  by  the  blood  of  Christ, 
or  because  he  has  not  been  elected  to  eternal  life?  If  Christ's  death 
pays  the  price  of  the  sins  of  all  men,  all  men  must  be  saved.  If  his 
redemption  be  universal,  then  all  are  redeemed  from  the  captivity  of 
Satan,  and  the  guilt  of  sin,  and  delivered  from  wrath.  For  what  can 
they  be  punished,  if  atonement  has  been  made  for  their  sins  7  If  a 
man's  debts  are  paid,  how  can  he  afterwards  be "  imprisoned  for  those 
debts  ?  A  just  God  cannot  punish  a  second  time  for  the  same  offence. 
If  Christ  has  paid  the  debt  of  all  sinners,  there  is  nothing  remaining  to 
pay  in  the  case  of  any  man.  Would  it  be  just  that  any  should  be  pun- 
ished in  hell  for  the  sins  for  which  Christ  was  punished  on  earth  ?  If 
Christ  bore  the  sins  of  all  men  in  his  own  body  on  the  tree,  shall  any 
man  bear  them  a  second  time  ?  Had  the  sins  of  all  men  been  imputed 
to  Christ,  in  that  case  his  sacrifice  did  not  answer  its  end.  It  left  the 
greater  part  of  them  for  whom  it  was  offered  under  the  curse  of  the 
broken  law.  But  God,  in  appointing  Christ  to  make  atonement  for  sin, 
and  Christ  himself  in  undertaking  to  perform  it,  had  in  view  from  all 
eternity  a  certain  select  number  of  mankind,  who  were  and  still  are 
known  to  God.  For  their  salvation  only  was  that  atonement  made,  and 
for  them  it  will  be  ultimately  effectual.  A  Saviour  being  provided  for 
any  of  the  lost  children  of  Adam  was  an  act  of  pure  grace,  and  there- 
fore the  extent  of  this  salvation  depends  solely  on  him  who  worketh  all 
things  according  to  the  counsel  of  his  own  will. 

As  Christ  prayed  not,  John  xvii.,  9,*  so  he  died  "  not,  for  the  world," 
but  for  those  whom  God  had  given  him  out  of  the  world.  And  all  that 
the  Father  giveth  him  shall  come  to  him.  For  those  for  whom  he  is 
the  propitiation  he  is  the  advocate,  and  for  whom  he  died  he  makes  in- 
tercession, and  for  no  others.  In  Israel  there  were  sacrifices  accompanied 
with  the  burning  of  incense,  but  these  were  not  for  the  world,  but  for 
Israel.  The  sin-ofiering,  on  the  great  day  of  atonement,  was  for  Israel 
only.  It  was  for  Israel  whose  sins  were  laid  upon  the  scape-goat,  that 
intercession  was  made,  and  when,  after  offering  his  sacrifice,  the  High 
Priest  came  out  from  the  holiest  of  all,  it  was  Israel  who  received  the 
blessing.  Of  whose  redemption  was  the  deliverance  of  Israel  from 
Egypt  a  figure  ?  For  whose  healing  was  the  serpent  lifted  up  in  the 
wilderness  ?  In  one  word,  of  whom  was  Israel  a  type  1  Not  of  all 
mankind,  but  only  of  the  people  of  God.  As,  then,  the  High  Priest 
under  the  law  offered  sacrifice  only  for  Israel,  interceded  only  for  them, 

*  It  is  objected  that  in  these  words  the  Lord  refers  specially  to  his  Apostles ;  but  he 
clearly  excludes  the  world,  which  also  he  does  afterwards,  when  he  prays  for  none  but 
for  those  who  should  believe  in  him.  "  Neither  pray  I  for  these  alone,  but  for  them 
also  which  shall  believe  on  me  through  their  word."  The  whole  of  this  sublime  prayer 
is  exclusively  oflered  up  by  the  Lord,  first  for  himself,  next  for  the  Apostles,  and, 
lastly,  for  all  believers  ;  and  for  this  purpose  he  says  he  received  power  over  all  flesh, 
that  he  might  give  eternal  life  to  as  many  as  the  Father  had  give?}  him,  and  all  that 
the  Father  giveth  him  shall  come  to  him,  John  vi.,  37.  No  fewer  tiian  eight  times 
does  he  refer  to  those  who  were  give?i  to  him,  for  whom  alone  he  prays  that  they 
might  be  with  him  to  behold  his  glory. 


204  ROMANS    v.,     11. 

and  blessed  them  only,  so  Christ,  the  Hitrh  Priest  of  our  profession,  has 
offered  his  sacrifice  only  for  his  people,  for  whom  he  intercedes  on  the 
ground  of  that  sacrifice,  and  whom,  in  consequence  of  his  sacrifice  and 
intercession,  he  will  at  hist  come  out  of  tlie  heavenly  sanctuary  to  hless, 
Matt.  XXV.,  34;  thus  discharj^ing  for  them,  and  for  them  only,  the  three 
functions  of  the  priestly  office.  His  sacrifice  and  intercession,  then, 
which  are  inseparable,  are  of  the  same  extent,  and  for  all  for  whom  he 
offered  his  sacrifice  he  presents  his  intercession,  which  is  founded  upon 
it.  Could  it  be  supposed  that  he  never  intercedes  for  those  for  whom  he 
gave  the  highest  proof  of  his  love  in  laying  down  his  life  ?  Did  he 
bear  in  his  oxen  body  on  the  tree  the  sins  of  those  to  whom  at  Utst  he 
will  profess,  "  I  never  knew  you,"  and  will  leave  them  under  the  curse, 
saying,  "  Depart  from  me,  ye  cursed,"  whose  sins  as  the  Lamb  of  God 
he  had  taken  away,  on  account  of  which,  notwithstanding,  he  will 
consign  them  to  punishment  everlasting  1  Far  different  is  his  language 
respecting  those  whom  he  calls  his  sheep,  for  whom  he  says  he  lays  down 
his  life.  Them  he  professes  to  know,  and  declares  that  they  know  him. 
"  I  am  the  good  shepherd,  and  know  my  sheep,  and  am  known  of  mine. 
As  the  Father  knoweth  me,  so  know  I  the  Father,  and  I  lay  down  my 
life  for  the  sheep.  My  sheep  hear  my  voice  and  I  know  them,  and  they 
follow  me,  and  I  give  unto  them  eternal  life." 

WiTsius,  in  his  economy  of  the  covenants,  observes,  "  That  fictitious 
satisfaction  for  the  reprobate  and  those  who  perish  is  altogether  a  vain 
and  useless  thing.  For  whom  does  it  profit  ?  Not  certainly  God,  who 
by  no  act  can  be  rendered  happier  than  he  is.  Not  Christ  himself,  who, 
as  he  never  seeks  them,  so  he  never  receives  them,  for  his  peculiar  pro- 
perty, and  neither  is  he  enriched  by  possessing  them,  though  supposed 
to  have  purchased  them  at  a  dear  rate.  Not  believers,  who,  content 
with  their  portion  in  God  and  in  Christ,  and  fully  redeemed  by  Christ, 
enjoy  a  happiness  in  every  respect  complete.  In  fine,  not  those  that 
perish,  who  are  constrained  to  satisfy  in  their  own  persons  for  their  sins, 
to  the  uttermost  farthing.  The  blood  of  Christ,  says  Remigius,  formerly 
Bishop  of  Lyons,  is  a  great  price  ;  such  a  price  can  in  no  respect  be  in 
vain  and  ineffectual,  but  rather  is  filled  with  the  superabundant  advan- 
tage arising  from  those  blessings  for  which  it  is  paid.  Nay,  the  satis- 
faction of  Christ  for  the  reprobate  had  not  only  been  useless,  but  highly 
unworthy  both  of  God  and  of  Christ.  Unworthy  of  the  wisdom,  good- 
ness, and  justice  of  God,  to  exact  and  receive  satisfaction  from  his  most 
beloved  Son,  for  those  whom  he  neither  gave,  nor  wanted  to  give  his 
Son,  and  whom  he  decreed  to  consign  to  everlasting  confinement,  to 
suffer  in  their  own  persons,  according  to  the  demerit  of  their  crimes. 
Unworthy  of  Christ  to  give  his  blood  a  price  of  redemption  for  those 
whom  he  had  not  in  charge  to  redeem." 

"  In  respect  of  its  intrinsic  worth,"  says  Brown  of  Haddington,  "  as 
the  obedience  and  sufferings  of  a  divine  person,  Christ's  satisfaction  is 
suflUcient  for  the  ransom  of  all  mankind,  and,  being  fulfilled  in  human 
nature,  is  equally  suited  to  all  their  necessities.  But,  in  respect  of  his 
and  his  Father's  intention,  it  was  paid  and  accepted  instead  of  the  elect, 
and  to  purchase  their  eternal  happiness.     Christ  died  for  those  only  for 


ROMANS    v.,    11.  205 

whom  he  undertook,  as  Surety,  in  the  covenant  of  grace,  in  order 
to  obtain  their  eternal  salvation."  Brown  of  Wamphray,  in  his 
"  Arguments  against  Universal  Redemption,"  says,  "  All  that  Christ 
died  for  must  certainly  be  saved.  But  all  men  shall  not  be  saved. 
Christ's  death  was  a  redemption,  and  we  are  said  to  be  redeemed  thereby. 
And  therefore,  all  such  as  he  laid  down  this  redemption,  or  redemption- 
money  for,  must  of  necessity  be  redeemed  and  saved  ;  and,  consequently, 
he  did  not  die  for  all,  seeing  all  are  not  redeemed  and  saved.  That  all 
such  for  whom  this  redemption-money  was  paid,  and  this  ransom  was 
given,  must  be  saved,  is  clear,  otherwise  it  were  no  redemption  ;  a 
ransom  given  for  captives  doth  say,  that  these  captives,  in  law  and  jus- 
tice, ought  to  be  set  at  liberty.  Christ's  intercession  is  really  a  present- 
ing unto  God  the  oblation  made.  Therefore,  says  the  Apostle,  Heb.  ix., 
24,  that  Christ  is  entered  into  heaven  itself,  to  appear  in  the  presence  of 
God  for  us :  and  so,  by  appearing,  he  intercedeth,  and  his  appearing  is 
in  his  own  blood,  whereby  he  obtained  eternal  redemption,  Heb.  ix.,  12  ; 
and  so  his  intercession  must  be  for  all  for  whom  the  oblation  was,  and 
the  eternal  redemption  was  obtained." 

Many  suppose  that  in  preaching  the  gospel  it  is  necessary  to  tell 
every  man  that  Christ  died  for  him,  and  that  if  Christ  did  not  actually 
atone  for  the  sins  of  every  individual,  the  gospel  cannot  be  preached  at 
all.  But  this  is  very  erroneous.  The  gospel  declares  that  Christ  died 
for  the  guilty,  and  that  the  most  guilty  who  believe  it  shall  be  saved. 
"  It  is  a  faithful  saying  and  worthy  of  all  acceptation,  that  Jesus  Christ 
came  into  the  world  to  save  sinners,"  even  the  chief  of  sinners.  The 
gospel  does  not  tell  every  individual  to  whom  it  is  addressed  that  Christ 
died  for  him,  but  that  if  he  believes  he  shall  be  saved.  This  is  a  war- 
rant to  preach  the  gospel  unto  all  men ;  and  it  is  only  as  he  is  a 
believer  that  it  is  known  to  any  man  that  Christ  died  for  him  individu- 
ally. To  preach  the  gospel  then  to  every  man,  and  call  on  every  one  to 
believe  and  be  saved,  is  quite  consistent,  as  it  is  a  truth  that  whoever 
believes  shall  be  saved.  If  the  most  guilty  of  the  human  race  believe 
in  Jesus,  there  is  the  most  perfect  certainty  that  he  shall  be  saved.  If 
any  man  is  straitened  in  preaching  the  gospel,  and  finds  a  difficulty  in 
calliog  on  all  men  to  believe,  except  he  can  at  the  same  time  tell  them 
that  Christ  died  for  every  individual  of  the  human  race,  he  does  not 
clearly  understand  what  the  gospel  is.  It  is  the  good  news  that  Christ 
died  for  the  most  guilty  that  believe,  not  that  he  died  for  every  indi- 
vidual, whether  he  believe  or  not.  To  the  truth  that  every  man  shall 
be  saved  who  believes,  there  is  no  exception.  If  there  are  any  sins 
that  will  never  be  pardoned,  they  imply  that  the  individuals  guilty  of 
them  will  never  believe;  for,  if  they  believe,  they  will  be  saved. 
Whatever  then  the  sin  against  the  Holy  Ghost  may  be  supposed  to  be, 
it  implies  final  unbelief ;"  and  the  best  way  to  relieve  those  persons  who 
may  think  they  are  guilty  of  this  sin,  is  not  to  labor  to  make  them 
understand  what  the  sin  against  the  Holy  Ghost  is,  but  to  make  them  see 
that,  if  they  now  believe,  they  cannot  have  ever  committed  the  unpar- 
donable sin.  To  suppose  that  any  believe  who  will  not  be  saved,  is  to 
suppose  a  contradiction  in  the  word  of  God. 


206  ROMANS    v.,    11. 

The  difriculty  of  those  who  ft-el  themst-lvcs  restrained  in  exhorting 
sinners  to  believe  the  gospel,  on  the  ground  that  the  atonement  of 
Christ  was  not  made  for  all,  is  the  same  as  that  whieh  is  cxpeiienced 
by  some  who,  believing  the  doctrine  of  election,  suppose  it  inconsistent 
to  exhort  all  indiscriminately  to  believe  the  gospel,  since  it  is  certain 
that  they  who  are  not  chosen  to  eternal  life  will  never  be  saved.  In 
this  they  err.  The  gospel,  according  to  the  commandment  of  the  ever- 
lasting God,  is  to  be  made  known  to  all  nations  lor  the  obedience  of 
faith.  It  is  certain,  however,  that  they  for  whom  Christ  did  not  die,  and 
who  do  not  belong  to  the  election  of  grace,  will  not  bdieve.  These 
are  secret  things  which  belong  to  God,  to  be  revealed  in  their  proper 
time.  But  the  gospel  is  the  fan  in  Christ's  hand  who,  by  means  ot  it, 
will  thoroughly  purge  his  floor,  separating  those  who  are  his  sheep  from 
the  rest  of  the  world  lying  in  the  wicked  one.  He  has  therefore  com- 
manded it  to  be  preached  to  all  men  ;  and  by  it  those  will  be  discovered 
for  whom  his  atonement  was  made,  and  whom  God  hath  chosen  from 
the  foundation  of  the  world,  and  predestinated  unto  the  adoption  of 
children  by  Jesus  Christ  unto  himself.  We  are  not,  then,  to  inquire 
first,  either  for  ourselves  or  others,  for  whom  Christ  died  and  who  are 
chosen  to  eternal  life,  before  we  determine  to  whom  the  gospel  is  to  be 
preached  ;  but  to  preach  it  to  all,  with  the  assuranc-  that  whoever 
believes  it  shall  receive  the  remission  of  sins.  In  believing  it,  we 
ascertain  for  ourselves  that  Christ  bare  our  sins  in  his  own  body  on  the 
tree,  and  that  God  from  the  beginning  hath  chosen  us  to  salvation, 
through  sanctification  of  the  Spirit  and  belief  of  the  truth. 

The  atonement  of  Christ  is  of  infinite  value,  and  the  reason  why  all 
men  are  not  saved  by  it  is  not  for  want  of  its  being  of  sufficient  value, 
but  because  it  was  not  made  for  all.  In  itself  it  was  sulHcient  to  make 
atonement  for  the  sins  of  all  mankind,  had  it  been  so  intended.  His 
sacrifice  could  not  have  been  sufficient  for  any,  if  it  had  not  been  suffi- 
cient for  all.  An  atonement  of  infinite  value  was  necessary  for  every 
individual  that  shall  be  saved,  and  more  could  not  be  necessary  for  all 
the  world.  This  intrinsic  sufficiency  of  Christ's  sacrifice  was  doubtless 
in  view  in  the  divine  appointment  concerning  it.  God  made  provision 
of  such  a  sacrifice  as  was  not  only  sufficient  effectually  to  take  away  the 
sins  of  all  the  elect ;  but  also  sufficient  to  be  laid  betbre  all  mankind,  in 
the  dispensation  of  the  gospel.  In  the  gospel  it  was  to  be  declared  to 
all  men  that,  in  their  nature,  the  Son  of  God  had  made  an  atone- 
ment of  infinite  value,  and  brought  in  everlasting  righteousness,  which 
shall  be  upon  all  that  believe.  This  atonement,  then,  being  all-suffi- 
cient in  itself,  is  proclaimed  to  all  who  hear  the  gospel.  All  are 
invited  to  rely  upon  it  for  pardon  and  acceptance,  as  freely  and  fully  as 
if  they  knew  that  God  designed  it  for  them  from  all  eternity,  and  all 
who  thus  rely  upon  it  shall  experience  the  blessing  of  its  efficacy  and 
infinite  value.  In  the  proclamation  of  the  gospel  no  restriction  is  held 
forth  respecting  election  and  reprobation.  No  difference  is  announced 
between  one  sinner  and  another.  Without  any  distinction  the  call  is 
addressed,  and  a  gracious  welcome  proclaimed,  to  all  the  children  of 
Adam.     "  Unto  you,  0  men,  1  call,  and  my  voice  is  to  the  sons  of  men." 


ROMANS    v.,    12.  207 

And  well  might  the  Apostle  say  in  his  own  name  and  that  of  the  be- 
lievers whom  he  addresses  in  the  passage  before  us,  "  We  joy  in  God 
tlirohgh  oitr  Lord  Jesus  Christ,  by  whom  we  have  now  received  the 
Qtonnneniy 

We  now  come  to  the  second  division  of  this  chapter,  from  verse  12 
to  19.  Having  spoken  of  justification  by  faith,  and  having  culled  our 
atieifition  to  several  points  connected  with  it,  the  Apostle  now  speaks  of 
it,  as  it  was  figuratively  exhibited  in  the  condemnation  of  the  human 
race  in  Adam.  He  first  directs  attention  to  the  one  man  by  whom  sin 
was  brciighl  into  the  world,  and  declares  that  death  came  by  sin.  This 
necessarily  imports  that  death  is  the  lot  of  all  that  sin,  and  of  none  but 
such  as  are  sinners.  If  death  entered  because  of  sin,  it  could  affect 
none  hI'O  were  not  guilty.  But  the  Apostle  does  not  leave  this  to  be 
inferred,  nil  bough  this  inference  is  both  necessary  and  obvious.  He 
draws  it  himself  "  So  death  passed  upon  all  men  for  that  all  have 
sit!i;'V, ;"  thus  plainly  asserting  that  all  are  sinners  upon  whom  death 
passes.  Every  step  in  this  process  is  natural  and  obvious.  We  may 
tiHce  ti'c  very  train  in  the  Apostle's  mind.  We  may  see  the  reason  of 
ev'-rv  suhjeined  expression.  Having  said  that  all  are  sinners  who  die, 
it  iiuniediatelv  occurs  to  him  that  to  some  this  would  appear  strange  ; 
ho  pri  ceeds,  ilierefore,  to  show  how  all  have  sinned.  This  he  does  by 
olser\ii;g,  that  sin  was  in  the  world  before  the  law  of  Moses,  and  that 
it  had  existed  from  Adam  until  the  law  was  given.  But  this,  as  he 
olsorves,  could  not  have  been  the  case,  had  not  law  existed  ;  "for  sin 
is  iK-J  o>putcd  where  there  is  no  law."  What,  then,  is  the  evidence 
tluu  Sin  existed  before  the  law  of  Moses?  The  evidence  is,  that  death 
reigned.  And  what  is  the  evidence  that  sin  existed  in  infants  ?  The 
evidcjice  is,  that  death  reigned  over  them.  If  death  came  upon  man 
by  s;n,  it  could  have  no  dominion  over  any  of  the  human  race  who 
were  noi  siDuers.  Adam  is  called  the  figure  of  him  that  was  to  come, 
and  this  must  not  be  confined  to  one  or  two  particulars,  but  must  extend 
to  everything  in  which  Christ's  seed  are  one  with  him,  as  contrasted  with 
everything  in  which  Adam's  seed  are  one  with  him.  If  Christ's  seed 
are  one  with  him  in  any  characteristic  point  in  which  Adam's  seed  are 
not  oiic  will;  him,  then  the  "  figure,"  or  type,  would  fail.  Having 
shown  the  similarity,  the  Apostle  proceeds  to  show  the  dissimilarity, 
or  ihc  abounding  of  grace  over  what  was  lost  in  Adam.  This  he  con- 
tinues to  the  end  of  verse  19,  summing  up  in  the  18th  and  19lh  verses 
what  he  had  referred  to  in  the  12th,  from  which  he  was  led  by  the  con- 
siderations above  specified. 

"  In  proceeding  to  analyze  what  is  taught  in  ver.  12-19,  Mr.  Stuart 
profcsoes  to  feel  great  difficulty.  Considering  the  lamentable  manner 
in  which  he  has  perverted  and  misrepresented  the  whole  passage,  this 
is  not  at  all  surprising.  In  his  Synopsis,  he  says,  "  As  the  conse- 
quences of  Adam's  sin  were  extended  to  all  men,  so  the  consequences 
ot  Christ's  obedience  (viz.  unto  death)  are  extended  to  a// ;  i.e.  Jews 
and  (.entiles  all  come  on  an  equal  footing  into  the  kingdom  of  Christ," 
p.  196.     And  again  he  says,  that  verses  12-19  "  are  designed  at  once 


208  ROMANS    v.,    12. 

to  confirm  tlic  statement  made  in  cli.  iii.,  23-30,  and  iv.,  10-19;  i.e.  to 
confirm  the  senlimcnt,  that  (Jentilcs  as  well  as  Jews  may  rejoice  in 
lliC  n^concilialion  cfl'ccted  by  Christ;  while,  at  tlic  same;  time,  the 
whole  repri'seiilation  serves  very  nmch  to  enhance  tlic  greatness  of  the 
blessings  whicii  Christ  has  jjrocurcd  for  siiniers,  by  ihe  contrast  in 
which  these  blessings  are  placed,"  p.  198.  There  is  here  no  reference 
at  all  to  the  distinction  between  Jews  and  Gentiles.  The  design  is 
evidently  to  show  the  likeness  between  the  way  in  whicli  righteousness 
and  life  came,  and  the  way  in  which  condemnation  and  death  came, 
the  former  by  Christ,  the  latter  by  Adam.  He  adds,  "I  cannot  perceive 
the  particular  design  of  introducing  such  a  contrast  in  this  place,  uidess 
it  be  to  show  the  propriety  and  justice  of  extending  the  blessings  of 
reconciliation  to  the  Centiles  as  well  as  to  the  Jews,  and  to  set  off  to  the 
best  advantage  the  greatness  of  these  blessings."  But  the  extension  of 
these  blessings  to  the  Gentiles,  however  important  a  truth,  and  how- 
ever much  dwelt  on  in  other  places,  has  nothing  to  do  in  this  place,  or 
with  this  contrast.  The  contrast  here  introduced  is  the  same,  whether 
the  blessings  arc  supposed  to  be  confined  to  the  Jews  or  also  extended 
to  the  Gentiles.  The  contrast  is  not  between  Jew  and  Gentile,  but 
between  Adam  and  Christ,  between  the  way  of  condemnation  and  the 
way  of  justification.  How  does  Mr.  Stuart  bring  in  the  distinction 
between  Jews  and  Gentiles  ?  He  might  as  well  introduce  it  into  the 
history  of  the  creation.  But  the  common  view  of  the  passage  is  quite 
in  accordance  with  the  preceding  context.  The  difficulty  he  feels  is  a 
difficulty  to  reconcile  it  with  his  own  unscriptural  views  of  this  part  of 
the  word  of  God. 

The  following  observations  of  President  Edwards  on  the  connection 
of  this  passage,  in  reference  to  the  commentary  of  Dr.  Taylor,  are 
equally  applicable  to  the  difliculties  experienced  respecting  it  by  Mr. 
Stuart.  "  No  wonder,  when  the  Apostle  is  treating  so  full  and  largely 
of  our  restoration,  righteousness,  and  life  by  Christ,  that  he  is  led  by  it 
to  consider  our  fall,  sin,  death,  and  ruin  by  Adam ;  and  to  observe 
wherein  these  two  opposite  heads  of  mankind  agree,  and  wherein  they 
differ,  in  the  manner  of  conveyance  of  opposite  influences  and  commu- 
nications from  each.  Thus,  if  this  place  be  understood,  as  it  is  used 
to  be  understood  by  orthodox  divines,  the  whole  stands  in  a  natural, 
easy,  and  clear  connection  with  the  preceding  part  of  the  chapter,  and 
all  the  former  part  of  the  Epistle  ;  and  in  a  plain  agreement  with  the 
express  design  of  all  that  the  Apostle  had  been  saying ;  and  also  in 
connection  with  the  words  last  before  spoken,  as  introduced  by  the  two 
immediately  preceding  verses,  where  he  is  speaking  of  our  justification, 
reconciliation,  and  salvation  by  Christ ;  w  hich  leads  the  Apostle  directly 
to  observe,  how,  on  the  contrary,  we  have  sin  and  death  by  Adam. 
Taking  this  discourse  of  the  Apostle  in  its  true  and  plain  sense,  there 
is  no  need  of  great  extent  of  learning,  or  depth  of  criticism,  to  find  out 
the  connection  ;  but  if  it  be  understood  in  Dr.  Taylor's  sense,  the  plain 
scope  and  connection  are  wholly  lost,  and  there  was  truly  need  of  a 
skill  in  criticism,  and  art  of  discerning,  beyond,  or  at  least  different, 
from  that  of  former  divines,  and  a  faculty  of  seeing  something  afar  off, 


ROMANS    v.,    12.  209 

which  other  men's  sight  could  not  reach,  in  order  to  find  out  the  con- 
nection." Orig.  Sin,  p.  31 2.  It  would  be  well  if  those,  who  will  not  re- 
ceive the  kingdom  of  God  as  little  children,  would  employ  their  "  skill 
in  criticism,  and  art  of  discerning,"  on  any  other  book  than  the  Bible. 

V.  12. — Wherefore,  as  by  one  man  sin  entered  into  the  world,  and  death  by  sin ;  and 
so  death  passed  upon  all  men,  for  that  all  have  sinned. 

The  general  object  of  the  Apostle  in  this  place  it  is  not  at  all  difficult 
to  perceive;  He  had  treated  largely  of  the  doctrine  of  justification 
by  faith,  evinced  its  necessity,  shown  its  accordance  with  the  Old 
Testament  Scriptures,  and  unfolded  some  of  the  privileges  of  a  justi- 
fied state,  and  now  he  illustrates  and  displays  the  gospel  salvation,  by 
contrasting  it  with  the  misery  and  ruin  introduced  by  the  fall,  and 
manifesting,  in  the  plan  of  mercy,  a  superabounding  of  grace  over 
transgression,  and  thus,  as  has  been  already  remarked,  exhibits  the 
foundation  both  of  condemnation  and  of  justification. 

In  the  preceding  verse,  Paul  had  stated  that  he  himself,  and  those  to 
whom  he  wrote,  had  been  brought  into  a  state  of  reconciliation  with  God. 
Reconciliation,  as  has  been  noticed,  implies  two  things — first,  that  the 
parties  referred  to  had  been  in  a  state  of  alienation  and  hostility — and, 
secondly,  that  this  hostility  has  ceased,  and  their  discord  been  amicably 
terminated.  Occasion  is  here  given  to  the  development  and  illustration 
of  both  these  points ;  first,  the  ground  of  the  hostility  and  its  effects, 
with  which  the  Apostle  commences  in  the  verse  before  us,  and  not  the 
manner  with  its  consequences,  in  which  this  hostility  had  been  termi- 
nated. This  last  he  unfolds  in  the  15th  and  following  verses,  to  the 
end  of  the  18th  verse,  and  then  in  the  19th  sums  up  the  whole  dis- 
cussion which  properly  follows  from  the  declaration  in  the  11th  verse 
of  the  reconciliation. 

Wherefore. — This  introduces  the  conclusion  which  the  Apostle  draws 
in  the  18th  verse,  but  which  is  for  a  few  moments  interrupted  by  the 
explanatory  parenthesis  interposed  from  verse  13th  to  17th  inclusive. 
It  connects  with  what  goes  before  from  the  beginning  of  the  lOth  verse, 
especially  with  the  one  preceding,  in  which  it  is  declared,  that  through 
our  Lord  Jesus  Christ  believers  have  now  received  the  reconciliation. 
It  also  connects  with  what  follows,  as  an  inference  drawn  from  what  is 
still  to  be  mentioned,  of  which  we  have  several  examples  in  the  apostolic 
writings.  Wherefore,  or  for  this  reason,  namely,  that  as  by  one  man 
sin  entered,  so  by  one  man  came  righteousness.  As  introduces  a  com- 
parison or  contrast,  of  which,  however,  only  one  branch  is  here  stated, 
as  the  Apostle  is  immediately  led  off  into  the  explanatory  parenthesis 
already  noticed,  which  terminates  with  the  17th  verse.  In  the  18th 
verse  he  reverts  to  the  comparison,  not  directly,  however,  but  with  re- 
ference to  the  intermediate  verses,  and  on  account  of  the  interruption, 
not  only  slates  it  in  substance,  but  repeats  it  in  both  its  parts. 

By  one  man  sin  entered  into  the  world. — Mr.  Stuart  interprets  this 
as  equivalent  to  sin  commenced  with  one  man.  Sin  did  indeed  com- 
mence with  one  man,  but  this  is  not  the  Apostle's  meaning.  If  ever 
sin  commenced  among  the  human  race,  it  must  have  commenced  by 

14 


210  ROMANS    v.,    13. 

one.  But  tlic  Apostle  moans  to  tell  us,  not  merely  that  sin  commenced 
by  one,  but  that  it  came  upon  the  world  from  one.  This  is  the  only 
point  of  view  in  which  the  sin  of  Adam  causing  death  can  be  contrast- 
e<l  with  the  righteousness  of  Christ  giving  life. 

Death  In/  sin. — If  death  came  through  sin,  then  all  who  die  arc  sin- 
ners. This  proves,  contrary  to  Mr.  Stuart's  view,  that  infants  are  sin- 
ners in  Adam.  Death  is  the  wages  of  sin.  It  is  the  dark  badge  of 
man's  alienation  from  God,  the  standing  evidence  that  he  is  by  nature 
separated  from  the  fountain  of  life,  and  allied  to  corruption.  If  infants 
did  not  participate  in  the  guilt  of  Adam's  sin,  they  would  not  experience 
death,  disease,  or  misery,  until  they  become  themselves  actual  trans- 
gressors. "  Who  ever  perished  being  innocent  ?  or  where  were  the 
righteous  cut  off?"  Job  iv.,  7.  And  so,  that  is,  consequent hj,  or,  in  this 
vianner,  and  not  as  Mr.  Stuart  interprets  it,  in  like  manner. — This 
shows  the  consequence  of  what  is  said  in  the  former  clauses,  namely, 
that  death  comes  upon  all  because  all  have  sinned,  being  participators 
in  the  one  man's  offence.  Death  passed — literally  passed  through, 
that  is,  passed  through  from  father  to  son.  All  men — that  is,  all  of  the 
human  race,  and  not  all  merely  who  actually  sin.  As  a  matter  of  fact, 
we  see  that  death  docs  pass  upon  all  without  exception.  For  that — or  in 
as  much  as.  Augustine,  Beza,  and  others,  translate  this  "  in  whom," 
and  this  interpretation  most  conclusively  supports  the  doctrine  of  im- 
puted sin.*  But  the  ordinary  rendering,  as  adopted  by  our  translators, 
as  well  as  by  Calvin  and  others,  seems  on  the  whole  to  be  preferable, 
nor  does  the  doctrine  in  question  require  for  its  support  any  other  than 
the  common  translation.  Tlie  meaning  is,  that  death  passes  on  all 
men,  because  all  men  arc  sinners.  Mr.  Stuart  makes  this  to  refer  to 
those  who  are  actually  sinners.  But  there  is  no  warrant  for  this.  Be- 
sides, all  have  not  actually  sinned  :  and  this  would  not  serve  his  pur- 
pose, because,  at  all  events,  it  is  here  implied  that  death  comes  on  men 
on  account  of  sin.  Since,  then,  infants  die,  it  proves  that  they  arc  sin- 
ners. If  the  assertion  be  that  death  passes  on  adults  because  they  are 
sinners,  it  may  be  asked  why  death,  which  is  "  the  wages  of  sin," 
passes  upon  children,  on  the  supposition  that  they  are  not  sinners  ? 
And  farther,  where  is  the  likeness  if  the  expression  "  and  so,"  be  inter- 
preted in  like  ?nanner?  Is  there  any  likeness  between  sin  entering  the 
world  through  one  offence,  and  a  man  dying  by  his  own  actual  sin  ? 
Is  there  not  rather  the  strongest  contrast  ?  Still  less  would  this  illus- 
trate the  way  of  justification  through  Christ,  which  is  the  Apostle's 
object  in  this  place.  It  is  quite  obvious  that  the  Apostle  designs  to 
assert  that  all  die  because  all  are  sinners. 

All  have  sinned. — That  is,  all  have  really  sinned,  though  not  in  their 
own  persons.     This  does  not  mean,  as  some  explain  it,  that  infants  be 
come  involved  in  the  consequences  of  Adam's   sin  without  his  guilt. 


•  "  We  may  observe  that  c^'  Z,  which  our  translators  have  rendered  "  for  that,"  has 
been  by  many,  both  of  the  fathers  and  of  tlie  moderns,  rendered  "  in  whom."  Any  one 
who  wishes  to  see  how  much  may  be  said  for  this  meaning  may  consult  Maresii  Defensio 
Fidei  Catholicte,  Dis.  2,  §  (j,  p.  3S-2,  &c.  It  is  not  correct  to  say,  as  Mr.  Stuart  does, 
that  Augustine's  view  of  original  sin  was  founded  on  this  exegesis  of  €f'  w.  That  ven- 
erable writer  took  a  much  more  enlarged  view  of  the  subject  than  such  an  insinuation 


suggests 


ROMANS    v.,    13.  211 

Adam  stood  as  the  head,  the  forefather  and  representative  of  all  his 
posterity.  They  were  all  created  in  hinri,  and  in  the  guilt  of  his  sin,  as 
well  as  its  consequences,  they  became  partakers,*  These  truths,  that 
sin,  death,  and  condemnation,  come  upon  all  by  one  man,  are  clearly 
expressed  in  the  following  versel,  15,  16,  17,  18,  19.  Through  the 
offence  of  one  many  are  dead.  The  judgment  was  hy  the  one  that 
sinned  to  condemnation.  By  one  marHs  offence  death  reigned  hy  one. 
By  the  offence  of  one  judgment  came  upon  all  men  to  condemnation. 
By  one  man's  disobedience  many  were  made  sinners.  Mr.  Stuart  la- 
bors to  restrict  the  declaration  in  the  first  to  an  assertion  of  individual 
and  actual  transgression.  If  he  could  have  succeeded,!  the  doctrine  of 
the  sin  of  Adam  being  counted  to  us,  would  have  remained  unshaken, 
because  it  no  more  depends  only  on  the  verse,  than  the  doctrine  of  our 
Lord's  divinity  solely  upon  those  individual  texts  against  which  Soci- 
nians  direct  all  the  force  of  their  unhallowed  criticisms.  But  the 
doctrine  of  imputed  sin  is  evidently  contained  in  the  verse  under  con- 
sideration. Adam's  sin  was  as  truly  the  sin  of  every  one  of  his 
posterity,  as  if  it  had  been  personally  committed  by  him.  It  is  only  in 
this  way  that  all  could  be  involved  in  its  consequence.  Besides,  it  is 
only  in  this  light  that  it  is  illustrative  of  justification  by  Christ.  Be- 
lievers truly  die  with  Christ,  and  pay  the  debt  in  him  by  their  union 
or  oneness  with  him.  It  belongs  not  to  us  to  inquire  how  these  things 
can  be.  We  receive  them  on  the  testimony  of  God.  Secret  things 
belong  to  the  Lord  our  God,  but  those  things  which  are  revealed  be- 
long unto  us  and  our  children. 

V.  13. — For  until  the  law  sin  was  in  the  world  ;  but  sin  is  not  imputed  where  there 
is  no  law. 

This  verse  and  the  following  are  obviously  interposed  in  vindication 
of  the  assertion  that  "  all  have  sinned."  It  might  be  argued  by 
opponents  of  the  gospel,  that,  if  there  was  no  law,  and,  therefore,  no 
transgression,  anterior  to  Moses,  the  Apostle's  declaration  would  not 
hold  good  in  respect  to  that  long  period  which  elapsed  before  the  pro- 
mulgation of  the  written  commandments  at  Mount  Sinai.  In  reply, 
Paul  reasons  backward  frOm  death  to  sin,  and  from  sin  to  law. 
Admitting,  in  the  last  clause  of  the  verse,  that  sin  could  not  be  imputed 
without  law,  he  proves  that  sin  was  in  the  world  by  the  undeniable  fact 

*  No  man  will  allege  that  it  is  by  a  separate  act  of  creative  power  that  each  of  Adam's 
descendants  come  into  this  world.  They  were  in  the  loins  of  Adam  when  he  was 
created. — Heb.  vii.,  10. 

t  If  verse  r2th,  as  Mr.  Stuart  would  have  it,  means  simply,  as  by  one  man  sin  enter- 
ed into  the  world,  and  death  by  sin,  and  so  death  passed  upon  all  men,  for  that  all  have 
actually  sinned,  then  the  other  member  of  the  comparison  may  be  expressed  (strongly, 
indeed,  but  on  this  principle  amply)  in  the  words  of  the  Socinian  Curcelloeus  : — "  So 
life  passed  upon  all  men,  who  have  been  spiritually  born  again  of  Christ  by  faith,  since 
they  all,  after  their  conversion,  have  kept  the  commands  of  God."  But  will  Mr. 
Stuart  accept  this  completion  of  the  parallel — a  completion  by  which  Christ  is  dishon- 
ored, and  the  glory  of  justifying  sinners  (for  that  is  the  opposite  of  condemnation)  is  par- 
celled out  between  the  perfect  righteousness  of  the  Son  of  God,  and  the  poor  perfor- 
mances of  those  whom  he  came  to  save.  In  the  words  of  Maresius  ; — "  Certainly  that 
is  the  sin  of  all  on  account  of  which  death  passed  through  upon  all  :  Therefore  Adam's 
sin  is  the  sin  of  all." 


212  ROMANS    v.,    14. 

that  there  was  death  ;  and  if  this  proves  that  there  was  sin,  then  it 
inevitably  follows  that  there  nmst  have  been  law,  and  thus  he  evinces 
the  fallacy  of  tlie  assumption  on  which  the  objection  is  founded. 
Death,  he  had  shown,  was,  in  all,  l\\fi  consequence  of  sin.  But  before 
the  Mosaic  law,  as  well  as  afterward,  death  reigned  in  the  world  uni- 
versally and  with  supreme  dominion. 

Until  the  law. — That  is,  from  the  entrance  of  sin  and  death  by  Adam 
until  the  law  of  Moses.  It  is  hardly  needful  to  remark  that  the  use  of 
the  word  "  until "  does  not  imply  a  cessation  of  sin  on  the  introduction 
of  the  Mosaic  economy.  Was — that  is,  really  was,  or  truly  existed, 
not,  according  to  Dr.  Macknight,  "  was  counted,"  as  if  Adam's  poster- 
ity had  his  first  sin  counted  to  them  though  it  was  not  really  theirs.  It 
was  their  sin  as  truly  as  it  was  that  of  Adam,  otherwise  the  justice 
of  Cod  would  never  have  required  that  they  should  suffer  for  it.  But 
it  is  not  our  business  to  try  to  account  for  this  on  principles  level  to 
the  capacity  of  man,  but  to  receive  it  as  little  children,  on  the  authority 
of  God.  But  sin  is  not  imputed. — Many  are  greatly  in  error  in  the  inter- 
pretation of  this  expression,  understanding  it  as  if  before  the  giving 
of  the  law  sin  existed,  but  was  not  imputed  ;  but  if  sin  exists,  it 
must  be  reckoned  sin.  It  means  that  sin  does  not  exist  where  there  is 
no  law.  The  conclusion,  therefore,  is,  that  as  sin  is  not  reckoned 
where  there  is  no  law,  and  as  sin  was  reckoned,  or  as  it  existed  before 
the  law  of  Moses,  therefore  there  was  law  before  the  law  of  Moses. 
The  passage  may  be  thus  paraphrased  : — "  For  sin  existed  among 
men  from  Adam  to  Moses,  as  well  as  afterwards.  Yet  there  is  no 
sin  where  there  is  no  law.  There  were,  then,  both  sin  and  law  before 
the  giving  of  the  law  of  Moses."  The  law  before  Moses  is  that 
which  God  had  promulgated,  besides  the  law  written  in  the  heart, 
which  makes  all  men  accountable. 

V.  14. — Nevertheless  death  reigned  from  Adam  to  Moses,  even  over  them  that  had 
not  sinned  after  the  similitude  ol"  Adam's  transgression,  who  is  the  figure  of  him  that 
was  to  come. 

Nevertheless,  or  But. — That  is,  tliough  it  is  a  truth  that  there  is  no 
sin  where  there  is  no  law,  and  that  where  there  is  no  law  transgressed, 
there  is  no  death,  yet  we  see  that  death  reigned  from  Adam  to  Moses, 
as  well  as  from  Moses  to  the  present  time.  The  conclusion  from 
this  is  self-evident,  and  therefore  the  Apostle  leaves  his  readers  to 
draw  it — namely,  that  the  iiuman  race  have  always  been  under  law, 
and  have  luuvcrsally  been  transgressors.  Even  over  them  that  had  not 
sinned  after  the  similitude  of  Adam's  transgression. — 8ome  suppose 
that  the  persons  referred  to  are  those  who  did  not,  like  Adam,  break  a 
revealed  or  a  positive  law  ;  but  this  is  objected  to  on  the  foUowmg 
grounds:  1st,  There  is  no  strong  or  striking  difference,  and  there- 
fore no  contrast  between  the  different  methods  of  promulgating  a  law. 
Wliclhcr  a  law  is  made  known  by  being  written  on  the  heart,  or  on 
tables,  is  to  the  persons  to  whom  it  comes  a  matter  with  which  they 
have  no  concern,  A  contrast  might  as  well  be  made  between  those 
who  know  a  law  by  reading  it  themselves,  and  those  who  hear  it  read,  or 


ROMANS    v.,     14.  213 

between  those  who  hear  it  immediately  from  the  lawgiver,  and  those 
wlio  hear  it  through  the  medium  of  others.  2d,  Tlie  reason  of  intro- 
ducing the  persons  referred  to  by  the  word  even,  implies  that  they  are 
such  persons  as  apparently  ought  to  be  excluded  from  the  reign  of  sin 
and  death.  This  cannot  designate  those  who  in  any  way  know  the  law. 
But  it  evidently  applies  to  infants.  No  one  will  cordially  receive  this 
except  the  man  wlio,  like  a  little  child,  submits  to  the  testimony  of 
God.  Indeed  no  man  can  understand  the  grounds  of  this  imputation, 
so  as  to  be  able  perfectly  to  justify  it  on  principles  applicable  to  human 
life.  It  must  always  stand,  not  on  our  abihty  to  see  its  justice,  but  on 
our  belief  that  God  speaks  true,  and  that  it  is  just,  as  the  Judge  of  all 
the  earth  in  all  things  does  justly,  whether  we  are  able  to  see  it  or  not, 
3d,  The  word  even  supposes  that  the  persons  referred  to  are  but  a  por- 
tion of  those  generally  included  in  the  declaration  of  the  preceding 
clauses.  These  cannot  be  such  as  received  not  3.  positive  law,  for  all, 
from  Adam  to  Moses,  are  such  ;  but  it  will  apply  to  infants.  Death 
reigned  from  Adam  to  Moses  over  all  the  human  race,  even  over  infants 
who  did  not  actually  sin,  but  sinned  in  Adam.  4th,  Who  is  the  image, 
figure,  or  type — This  appears  to  have  been  suggested  from  the  imme- 
diately preceding  clause,  and  to  imply  that  the  persons  referred  to  were 
sinners  or  transgressors  of  law,  just  as  the  saved  are  righteous — the 
former  sinners  in  Adam,  although  they  had  not  actually  sinned  as  he 
did,  just  as  the  others  are  righteous  in  Christ,  although  not  actually 
righteous  like  him.  Those  who  are  saved  fulfil  the  law  just  as  the 
others  break  the  law — namely  in  their  great  head  or  representative. 
But,  5th,  Even  if  the  persons  here  referred  to  were  those  who  did  not 
break  a  positive  or  a  revealed  law,  yet  it  will  come  to  the  same  thing. 
If  the  reign  of  death  proves  the  reign  of  sin  in  such  persons,  must  not 
the  reign  of  death  over  infants  equally  prove  the  reign  of  sin  ?  If  the 
death  of  adults  before  the  time  of  Moses  was  a  proof  of  their  being 
sinners,  then  of  necessity  the  death  of  infants  must  prove  the  same 
thing.  If  death  does  not  prove  sin  in  infants,  it  cannot  prove  sin  in 
any.  If  infants  may  die  though  they  are  not  sinners,  then  may  adults 
die  without  being  sinners. 

In  alluding  to  the  second  and  third  reasons  given  above,  it  is  observ- 
ed in  the  Presbyterian  Review,  "  Such  reasons  as  the  two  which  we 
have  copied  above  from  Mr.  Haldane,  no  advocate  of  the  other  ex- 
planation, so  far  as  we  have  observed,  has  ever  attempted  to  touch. 
They  are  clear  and  unembarrassed,  and  the  last  of  them,  especially, 
possesses  all  the  power  of  a  reductio  ad  ahsurdum.  It  places  in  a 
strange  light  the  somewhat  inelegant  and  feeble  iteration,  to  say  the 
least,  which  Turretine  and  Stuart  would  ascribe  to  the  Apostle  ; — 
Nevertheless  sin  reigned  where  there  was  no  law,  even  over  those  who 
sinned  without  a  law.  The  general  import  of  verses  13  and  14  is 
given  with  great  precision  and  beauty  by  Cornelius  a  Lapide.  '  You 
will  object,  that  where  there  is  no  law,  there  can  be  no  sin.  As  the 
men,  however,  in  the  interval  between  Adam  and  Moses  died,  it  is 
obvious  that  they  must  necessarily  have  been  sinners.  And  in  case 
you  may  perchance  insinuate  that  this  is  merely  a  proof  of  their  actual 


214  •  ROMANS    v.,    14. 

sins,  and  not  of  original  guilt,  I  appeal  to  children,  who  although  they 
had  not  oH'cndcd  against  any  (positive)  divine  law,  were  also,  during 
that  period,  subject  to  death.  If  infants,  then,  are  included  in  the 
Apostle's  declaration,  we  may  infer  from  it  directly  the  imputation  to 
them  of  Adam's  sin,  as  they  have  no  actual  transgression  of  their  own 
which  could  render  them  obnoxious  to  the  threatened  punishment;  and, 
indeed,  whether  they  are  directly  included  or  not,  the  simple  fact  that 
they  die  cannot  be  set  aside,  nor  can  the  inference  be  evaded,  that  they 
are  sinners  by  imputation.  We  are  not  ignorant  that  Mr.  Stuart,  in  one 
of  his  Excursus,  demurs  to  this  conclusion,  considering  temporal  evils 
and  death,  as  discipline,  probation,  sui  generis.^ — (P.  521.)  We  start- 
ed, we  confess,  to  find  so  glaring  a  revival  of  the  miserable  sophistry 
of  Taylor  of  Norwich,  and  felt  disposed  just  to  repeat  the  words,  '  sui 
generis,^  and  leave,  to  his  own  power  of  refutation,  a  sentiment  which 
would  have  made  even  lleraclitus  smile.  But,  seriously,  if  death  is 
discipline,  it  is  of  the  nature  of  chastisement ;  and  is  it  the  custom  of 
a  most  tender  parent  to  chastise  a  child  that  never  offended  him  ?  Is 
it  the  practice  of  men  who  wish  to  be  understood,  to  speak  of  mere 
discipline  in  such  language  as  this  ?  '  Cursed  is  the  ground  for  thy 
sake,' — '  the  last  enemy  tlial  shall  be  destroyed  is  death.'  Is  it  quite 
consistent  to  deny,  under  every  variety  of  form,  and  with  all  possible 
intensity  of  asseveration,  the  moral  agency  of  infants,  and  then  to  repre- 
sent them  as  the  subjects  of  a  discipline  from  which,  on  this  hypothesis, 
they  can  derive  no  benefit,  or  to  resolve  death,  in  one  place,  into  a  kind 
of  sui  generis  probation,  and  in  another  to  admit,  that  the  fact  of  the 
evils  of  this  life  turning  to  a  good  account  in  respect  to  those  who  love 
God,  '  does  not  show  that  they  are  not  evils  in  themselves,  nor  that  they 
are  not  a  part  of  the  curse.'  In  fine,  does  not  the  fantasy,  that  death  is  a 
sort  of  discipline,  go  to  overturn  the  doctrine  of  the  Saviour's  sacrifice? 
If  death  is  disciplne  generally,  how  can  you  show  that  it  was  any- 
thing else  in  the  case  of  Christ?  Yet  unless  in  his  case  it  was  punitive, 
the  salvation  of  sinners  must  cease  for  ever, — it  is  not  true  that  by 
his  stripes  we  can  be  healed." 

Figure  of  him  that  was  to  come. — Efforts  are  made  by  some  to  in- 
volve in  uncertainty  and  obscurity  a  very  clear  subject,  making  it  a 
matter  of  difl[iculty.  What  are  the  aspects  in  which  this  likeness  con- 
sists ?  Mr.  Stuart  instances  a  number  of  particulars,  in  which  he 
makes  the  likeness  on  the  part  of  Christ  to  extend  to  certain  benefits, 
which  his  death  has  conferred  on  all  mankind.  But  this  is  neither 
contained  in  this  place,  nor  in  any  other  passage  of  Scripture.  This 
fanciful  and  most  unscriptural  commentator  wishes  to  evade  the  con- 
clusion that  Adam's  sin  condemned  all  his  posterity,  and  attempts  to 
establish  that  it  only  indirectly  led  to  that  result.  But  it  is  evident, 
from  the  connexion,  that  Adam  must  here  be  represented  as  a  figure 
of  Christ  in  that  transgression  which  is  spoken  of  and  in  its  conse- 
quences. His  transgression,  and  the  ruin  it  brought  on  all  mankind, 
as  being  one  with  him,  was  a  figure  of  the  obedience  to  the  law,  and 
the  suffering  of  the  penally,  and  the  recovery  from  its  condemnation, 
by  our  being  one  with  Christ  as  our  covenant  head. 


ROMANS    v.,    15.  215 

The  resemblance,  on  account  of  which  Adam  is  regarded  as  the  type 
of  Christ,  consists  in  this,  that  Adam  communicated  to  those  whom  he 
represented  what  belonged  to  him,  and  that  Christ  also  communicated 
to  those  whom  he  represents  what  belonged  to  him.  There  is,  how- 
ever, a  great  dissimilarity  between  wiiat  the  one  and  the  other  com- 
municates. By  his  disobedience  Adam  has  communicated  sin  and 
death,  and  by  his  obedience  Christ  has  communicated  righteousness 
and  life  ;  and  as  Adam  was  the  author  of  the  natural  life  of  his  pos- 
terity, so  Christ  is  the  author  of  the  spiritual  life,  which  his  people  now 
possess,  and  which  they  shall  enjoy  at  the  resurrection,  so  that  in  ac- 
cordance with  these  analogies  he  is  called  the  last  Adam.  If,  then,  the 
actual  obedience  of  Christ  is  thus  imputed  to  all  those  of  whom  he  is 
the  head,  and  is  counted  to  them  for  their  justification  as  their  own 
obedience  ;  in  the  same  way,  the  actual  sin  of  Adam,  who  is  the  type 
of  Christ,  is  imputed  lo  all  those  of  whom  he  is  liie  head, and  is  count- 
ed for  their  condemnation,  as  their  own  sin.  In  writing  to  those  at 
Corinth  who  were  "sanctified  in  Christ  Jesus,"  the  Apostle  says,  "The 
first  man  is  of  the  earth,  earthy;  the  second  man  is  the  Lord  from 
heaven.  As  is  the  earthy,  such  are  they  also  that  are  earthy;  and 
as  is  the  heavenly,  such  are  they  also  that  are  heavenly.  And  as  we 
have  borne  the  image  of  the  earthy,  we  shall  also  bear  the  image  of  the 
heavenly." 

The  information  which  the  Scriptures  give  us  of  the  sin  of  the  first 
man  show  that  it  was  a  complete  subversion  of  nature,  and  the  esta- 
blishment of  the  kingdom  of  Satan  in  the  world ;  they  also  show  us, 
that  the  purpose  of  sending  Jesus  Christ  into  the  world  was  to  destroy 
the  empire  of  Satan,  sin,  and  death.  "  We  read,"  says  Mr.  Bell  on 
the  covenants,  "  of  two  Adams,  1  Cor.  xv.,  45-49.  As  the  one  is 
called  the  first  man,  the  other  is  called  the  second,  even  the  Lord  from 
heaven.  Now,  as  there  were  innumerable  multitudes  of  men  between 
the  first  man  and  him,  it  is  plain  that  he  is  called  the  second  man  for 
some  very  peculiar  reason.  And  what  else  can  that  be,  but  because  he 
is  the  representative  and  Father  of  all  his  spiritual  seed,  as  the  first 
man  was  of  all  his  natural  seed  ?  The  one  is  the  head,  the  federal  head 
of  the  earthy  men,  the  other  of  the  heavenly.  Since  the  one  is  called 
the  second  man,  not  because  he  was  the  second  in  the  order  of  creation, 
but  because  he  was  the  second  public  head,  it  follows  that  the  other  is 
called  the  first  man,  not  because  he  was  first  created,  or  in  opposition 
to  his  descendants,  but  because  he  was  the  first  public  head,  in  opposition 
to  Christ  the  second.  Thus  the  two  Adams  are  the  heads  of  the  two 
covenants.  The  one  the  representative  of  all  who  are  under  the  cove- 
nant of  works,  communicating  his  image  unto  them  ;  the  other  the 
representative  of  all  who  are  under  the  covenant  of  grace,  and  com- 
municating his  image  unto  them.  By  the  one  man's  disobedience 
many  were  made  sinners,  and  by  the  obedience  of  the  other  many  shall 
be  made  righteous." 

V  15. — But  not  as  the  offence,  so  also  is  the  free  gift.  For  if  through  the  offence  of 
one  many  be  dead,  much  more  the  grace  of  God,  and  the  gift  by  grace,  which  is  by  one 
man,  Jesus  Christ,  hath  abounded  unto  many. 


216  ROMANS    v.,    16. 

Not  as  the  offence,  so  also  is  the  free  s^ift. — There  is  a  likeness 
between  the  sin  of  Adam  and  the  gift  of  righteousness  by  Christ.  But 
as  in  most  instances  with  regard  to  types,  the  antitype  surpasses  the 
type  ;  and  wliile,  in  some  respects,  the  type  furnishes  a  hkeness,  in 
others  it  may  he  very  dissimilar.  The  sin  of  Adam  involved  all  his 
posterity  in  guilt  and  ruin,  as  they  were  all  created  in  him  as  their  head, 
and  consequently  in  him  are  guilty  by  his  disobedience.  This  was  a 
shadow  of  the  gift  of  righteousness  by  grace.  All  Christ's  seed  were 
created  in  him,  Eph.  ii.,  10,  and  are  righteous  by  his  obedience.  But 
while  the  one  was  type  of  the  other  in  this  respect,  there  is  a  great 
dissimilarity  both  as  to  the  degree  of  the  evil  and  of  the  blessing.  The 
evil  brought  death,  but  the  blessing  not  only  recovered  from  ruin,  but 
abounded  to  unspeakable  happiness.  If  through  the  offence  of  one 
many  be  dead,  or  died. — Here  it  is  taken  for  granted,  that  "the  many" 
who  die,  die  through  Adam's  offence.  Infants  then  die  through  Adam's 
offence,  for  they  are  a  part  of  "  the  many."  But  we  have  before  seen 
that  death  comes  only  by  sin  ;  that  is,  none  die  who  are  not  sinners, 
and  there  is  no  sin  where  there  is  no  law,  consequently  infants  are  sin- 
ners, and  must  be  included  in  the  law  under  which  Adam  sinned.  If 
infants  die  by  Adam's  offence,  they  must  be  guilty  by  Adam's  offence ; 
for  God  does  not  visit  with  the  punishment  of  sin  where  there  is  no  sin. 
Grace  of  God,  and  gift  by  grace. — These  differ,  as  the  one  is  the  spring 
and  fountain  of  the  other.  The  gift,  namely,  the  gift  of  righteousness 
(ver.  17),  is  a  gift  which  results  purely  from  grace.  Some  explain  this 
phrase,  as  if  by  a  figure  one  thing  is  made  into  two.  But  they  are  really 
two  thmgs.  By  one  man  Jesus  Christ. — The  gift  comes  only  by  Jesus 
Christ.  Without  his  atonement  for  sin,  the  gift  could  not  have  been 
made.     Grace  could  not  operate  till  justice  was  satisfied. 

Much  more  hath  abounded  unto  many. — The  greater  abounding 
cannot  possibly  be  with  respect  to  the  greater  number  of  individuals 
benefited.  None  arc  benefited  by  Christ  but  those  who  were  ruined 
in  Adam.  And  only  a  part  of  those  who  were  ruined  are  benefited. 
In  this  respect,  then,  instead  of  an  abounding,  there  is  a  shortcoming. 
The  abounding  is  evidently  in  the  gift  extending,  not  only  to  the  reco- 
very of  what  Adam  lost,  but  to  blessings  which  Adam  did  not  possess, 
and  had  no  reason  to  expect.  The  redeemed  are  raised  in  the  scale  of 
being  above  all  creatures,  whereas  they  were  created  lower  than  the 
angels.  Some  are  of  opinion  that  the  Apostle  here  rests  the  abounding 
of  the  gift  on  a  supposition,  which  in  the  following  verses  he  proves. 
Thus,  as  so  much  evil  has  come  by  Adam,  it  may  well  be  supposed 
that  much  more  good  will  come  by  Christ.  But  this  is  evidently  mis- 
taking the  meaning  altogether.  The  Apostle  does  not  rest  on  supposi- 
tion derived  from  the  nature  of  the  case  ;  he  asserts  a  fact.  He  does 
not  say  that  it  may  well  be  supposed  that  a  greater  good  comes  by 
Christ  than  the  evil  thai  came  by  Adam  ;  but  he  says  that  the  good  that 
comes  by  Christ  does  more  than  repair  the  evil  that  came  by  Adam. 

V.  18. — And  not  as  it  was  by  one  that  sinned,  so  is  the  gift ;  for  the  judgment  was  by 
one  to  condemnation,  but  the  free  gift  is  of  many  offences  unto  justification. 


ROMANS    V,,    17,  217 

By  one  that  sinned. — Many  read  hy  one  sin  ;  but  tlie  common  read- 
ing is  preferable.  The  meaning  is — in  the  case  of  the  one  that  sinned, 
namely  Adam,  condemnation  came  by  one  offence,  but  the  free  gift  of 
righteousness  extends  to  many  offences,  and  to  life  eternal.  This  is 
another  particular  in  which  the  gift  exceeds  the  evil.  It  not  only,  as  is 
stated  in  the  last  verse,  confers  more  than  Adam  lost,  but  it  pardons 
many  sins,  whereas  condemnation  came  by  one  sin  on  the  part  of  Adam. 
The  gift  by  grace,  then,  not  only  procures  to  him  who  receives  it  the 
pardon  of  that  one  offence  on  account  of  which  he  fell  under  condem- 
nation ;  but  it  brings  to  him  the  pardon  of  his  many  personal  offences, 
although  these  offences  deepen  and  aggravate  the  condemnation,  and 
bear  witness  that  he  allows  the  deeds  of  his  first  father.  Judgment,  or 
sentence. — The  original  word  here  often  itself  signifies  condemnation, 
or  a  condemning  sentence  ;  but  as  it  here  issues  in  condemnation,  it 
must  denote  simply  sentence,  a  judgment,  without  involving  the  nature 
of  that  sentence.  Condemnation. — Here  it  is  expressly  asserted  that 
condemnation  has  come  by  the  one  sin  of  the  one  man.  If,  then,  all 
are  condemned  by  that  sin,  all  must  be  guilty  by  it,  for  the  righteous 
judge  would  not  condemn  the  innocent.  To  say  that  any  are  con- 
demned or  punished  for  Adam's  sin  who  are  not  guilty  by  it,  is  to 
accuse  the  righteous  God  of  injustice.  Can  God  impute  to  any  man 
anything  that  is  not  true  ?  If  Adam's  sin  is  not  ours  as  truly  as  it  was 
Adam's  sin,  could  God  impute  it  to  us  ?  Does  God  deal  with  men  as 
sinners,  while  they  are  not  truly  such  ?  If  God  deals  with  men  as 
sinners  on  account  of  Adam's  sin,  then  it  is  self-evident  that  they  are 
sinners  on  that  account.  The  just  God  could  not  deal  with  men  as 
sinners  on  any  account  which  did  not  make  them  truly  sinners.  The 
assertion,  however,  that  Adam's  sin  is  as  truly  ours  as  it  was  his,  does 
not  imply  that  it  is  his  and  ours  in  the  same  sense.  It  was  his  person- 
ally ;  it  is  ours  because  we  were  in  him,  Adam's  sin,  then,  is  as  truly 
ours  as  it  was  his  sin,  though  not  in  the  same  way.  By  one. — Some 
make  the  substantive  understood  to  be  man.  But  though  this  would 
be  a  truth,  yet,  from  the  nature  of  the  sentence,  it  is  evident  that  the 
substantive  understood  is  not  inan,  but  sin;  for  it  is  opposed  to  the 
many  offences.  It  is,  then,  the  one  offence  opposed  to  many  offences. 
Unto  justification. — The  free  gift  confers  the  pardon  of  the  many 
offences  in  such  a  way  that  the  person  becomes  righteous  ;  he  is  of 
course  justified. 

V.  17. — For  if  by  one  man's  offence  death  reig;ned  by  one  ;  much  more  they  which 
receive  abundance  of  grace  and  of  the  gift  of  righteousness,  shall  reign  in  life  by  one 
Jesus  Christ. 

By  one  marHs  offence. — Rather  by  the  offence  of  the  one  man  ;  the 
margin  has  "by  one  offence,"  for  which  there  is  no  foundation.  Death 
reigned. — It  is  here  said  that  death  reigned  by  the  offence  of  the  one  man, 
consequently  every  one  over  whom  death  reigns  is  involved  in  that  one 
offence  of  that  one  man.  The  empire  of  death,  then,  extends  over  in- 
fants and  all  men,  on  account  of  the  one  man.  Instead  of  dying  for 
their  actual  sins,  death  is  to  all  men  the  penalty  of  the  first  sin.    Reign- 


218  ROMANS    v.,    18. 

ed. — Those  who  die  are  here  supposed  to  be  the  subjects  of  death, 
and  death  is  considered  as  their  king.  If  infants  were  not  guilty  in 
Adam,  they  could  not  be  under  the  dominion  of  death.  If  they  are 
not  worthy  of  coiidemnalion  till  ihcy  sin  actually,  they  would  not  die 
till  they  sin  actually.  Much  more. — Here  the  abounding  of  the  gift 
over  the  evil  is  specified.  Those  redeemed  by  the  dealh  of  Christ  are 
not  merely  recovered  from  the  fall,  but  made  to  reign  through  Jesus 
Christ,  to  which  they  had  no  title  in  Adam's  communion.  The  saved 
are  described  as  receiving  abundance  of  grace,  or  the  superabundance, 
that  is,  the  grace  that  abounds  over  the  loss.  This  applies  to  all  the 
redeemed.  They  all  receive  the  superabundance  of  grace  ;  they  all 
receive  more  than  was  lost.  They  arc  also  said  to  receive  the  super- 
abounding  of  the  gift  of  righteousness.  This  refers  to  the  superior 
righteousness  possessed  by  the  redeemed,  which  is  better  than  that 
which  in  innocence  was  possessed  by  Adam  ;  for  theirs  is  the  right- 
eousness of  Christ,  the  righteousness  of  him  who  is  God.  To  this  the 
righteousness  of  Adam  and  of  angels  cannot  be  compared.  Shall 
reign  in  life. — Believers  are  to  be  kings  as  well  as  priests.  All  this 
they  are  to  be  through  the  one  Jesus  Christ ;  for  as  they  were  one 
with  Adam  in  his  fall,  so  they  are  one  with  Christ  in  his  victory  and 
triumph.  If  he  be  a  king,  they  are  also  kings,  for  they  are  one  with 
him  as  they  were  one  with  Adam.  They  shall  not  be  re-established  in 
the  terrestrial  paradise,  in  which  man  was  first  placed,  subject  to  the 
danger  of  falling  ;  but  shall  be  conducted  to  honor  and  glory  and  im- 
mortality in  tiie  heavenly  world,  before  the  throne  of  God,  without  the 
smallest  danger  of  ever  losing  that  blessing.  They  shall  eat  of  the 
tree  of  life,  which,  says  Christ,  "  I  will  give  them,  not  on  earth,  but 
in  the  midst  of  the  paradise  of  God."  iSpeaking  of  his  sheep  in  the 
character  of  a  shepherd,  Jesus  Christ  himself  says,  "  I  am  come  that 
they  might  have  life,  and  that  they  might  have  it  more  abundantly." 
"  I  give  unto  them  eternal  life,  and  they  shall  never  perish,  neither  shall 
any  pluck  them  out  of  my  hand.  My  Father,  which  gave  them  to  me,  is 
greater  than  all,  and  none  is  able  to  pluck  them  out  of  my  Father's 
hand."  "  Your  life  is  hid  with  Christ  in  God,"  Col.  iii.,  3.  By  all  this 
we  learn  the  excellence  of  that  life  in  which  believers  shall  reign,  by 
whom  it  is  conferred,  its  absolute  security,  and  eternal  duration. 

V.  18. — Therefore,  as  Ijy  the  offence  of  one  judgment  came  upon  all  men  to  condem- 
nation ;  even  so  by  tjie  righteousness  of  one  the  free  gift  came  upon  all  men  unto  justi- 
fication of  life. 

Therefore,  or  wherefore,  then.  There  are  two  words  in  the  original 
— the  one  word  signifies  wherefore,  the  other  signifies  then,  or  conse- 
quently. It  states  the  result  of  what  was  said.  By  the  offence  of  one, 
or  by  one  offence. — Both  of  these  are  equally  true,  but  the  latter  ap- 
pears to  be  the  design  of  the  Apostle,  as  the  word  one  wants  the 
article.  There  is  nothing  in  the  original  corresponding  to  tiie  terms 
judgment  and  free  gift,  but  they  are  rightly  supplied  by  an  ellipsis 
from  verse  16.  Condenmution. — Here  it  is  expressly  asserted  that  all 
men  are  condemned  in   the  first  offence.     Infants,  then,  are  included. 


ROMANS    v.,    18.  219 

If  they  are  condemned,  they  cannot  be  innocent — tliey  must  be  sinners, 
for  condemnation  would  not  have  come  upon  them  for  a  sin  that  is  not 
theirs.  The  whole  human  race  came  under  the  condemnation  of  death 
in  all  its  extent,  spiritual,  temporal,  and  eternal.  Even  so,  that  is  in  the 
same  manner.  Bi/  the  rigJiteousness  of  one,  or  rather  by  one  righteous- 
ness. Mr.  Stuart  prefers  the  former,  because  of  the  antithesis, 
iC  ivof  oi<aiw/iarof,  wliich,  lie  says,  "  naturally  cannot  mean  anything  but  the 
righteousness  of  one  (not  one  righteousness) T  But  the  phrase  alluded 
to  can  very  naturally  and  properly  signify  one  righteousness,  as  the 
obedience  of  Christ  is  summed  up  in  his  act  of  obedience  to  death. 
Righteousness  here,  Mr.  Stuart  renders  obedience,  holiness,  righteous- 
ness. But  it  is  righteousness  in  its  proper  sense.  By  the  one  act,  of 
giving  himself  for  our  sins,  Christ  brought  in  everlasting  rigliteousness. 
The  free  gift  came  upon  all  men. — How  did  the  free  gift  of  the  right- 
eousness of  God  come  upon  all  men,  seeing  all  are  not  saved  ?  Mr. 
Stuart  explains  it,  as  signifying  that  righteousness  is  provided  for  all. 
But  this  is  not  the  Apostle's  statement.  The  coming  of  the  free  gift 
upon  all  is  contrasted  with  the  coming  of  condemnation  on  all,  and. 
therefore  it  cannot  mean  that  condemnation  actually  came  vipon  all, 
while  the  free  gift  was  only  provided  for  all.  Besides,  it  is  added,  unto 
justification  of  life. — This  is  the  issue  of  the  coming  of  the  free  gift. 
It  ends  in  the  justification  of  life.  Upon  all  ?nen. — The  persons  here 
referred  to  must  be  those  and  those  only,  who  are  partakers  of  justifica- 
tion, and  who  shall  be  finally  saved.  What  then  ?  Are  all  men  to  be 
justified  ?  No,  but  the  "  all  men"  here  said  to  be  justified,  are  evi- 
dently the  "  all"  of  every  nation,  tribe,  and  kindred,  whether  Jews  or 
Gentiles,  represented  by  Christ.  All  who  have  been  one  with  Adam 
were  involved  in  his  condemnation,  and  all  who  are  one  with  Christ 
shall  be  justified  by  his  righteousness. 

No  violence  is  necessary  in  order  to  restrict  the  universality  of  the 
terms  "  all  men"  as  they  appear  in  this  verse.  General  expressions 
must  ever  be  construed  with  reference  to  their  connexion,  and  the  con- 
text sufficiently  defines  their  meaning.  There  is  here  an  obvious  and 
specific  reference  to  the  two  heads  of  the  human  race,  the  first  and 
the  second  man,  and  the  "  all  men,"  twice  spoken  of  in  this  verse,  are 
placed  in  contrast  to  each  other,  as  denoting  the  two  families  into  which 
the  world  is  divided.*  The  all  men  ihen  must  be  limited  to  their  re- 
spective heads.  When  this  is  understood,  the  meaning  is  alike  clear 
and  consistent,  but  without  this  all  is  dark  and  incongruous.  If  the  "  all 
men"  in  the  latter  clause  of  the  verse  are  made  to  apply  to  mankind 
without  exception,  then  it  follows  that  all  men  are  justified,  and  all  are 
made  partakers  of  Eternal  life.  But  as  this  would  contradict  truth 
and  Scripture,  so  the  whole  tenor  of  the  Apostle's  argument  proves 
that  the  interpretation  already  stated  is  the  true  one.  On  account  of 
the  offence  of  Adam,  sentence  of  death  was  pronounced  upon  all  whom 
he  represented.     On  account  of  the  righteousness  of  Jesus  Clirist,  sen- 

*  This  division  was  announced  by  God  in  pronouncing  sentence  on  the  serpent,  "  I 
will  put  enmity  between  thee  and  the  woman,  and  between  thy  seed  and  her  seed." — 
Gen.  iii.,  lo. 


220  ROMANS    v.,    18. 

tence  of  justification  unto  life  was  pronounced  in  favor  of  all  whom 
he  represented. 

"  That  the  two  muUitudes,"  it  is  observed  in  the  Presbyterian  Re- 
view, "arc  co-extensive,  that  the  point  of  the  simihtiide  is  in  some 
effect  common  to  the  whole  hinnan  racr,  Mr.  Stuarl  infers,  quite  as  a 
matter  of  course,  from  this  IStli  verse,  '  As  by  the  oflciice  of  one,  judg- 
ment came  upon  all  ?ncn  to  condemnation,  even  so  by  the  righteousness 
of  one,  the  free  gift  came  upon  all  men  to  justification  of  hfe.'  And 
were  we  to  confine  our  view  to  that  verse,  the  inference  might  appear 
sufficiently  probable.  But  we  must  attend  to  the  scope  of  the  whole 
section,  and  take  care  that  we  do  not  affix  to  one  clause  a  signification 
which  would  make  it  a  downright  contradiction  of  another,  of  which 
the  meaning  is  written  as  with  a  sunbeam.  Now  the  sacred  penman 
is  throughout  comparing  Adam  and  Christ  in  their  influence  on  two 
great  bodies  of  human  beings,  and  illustrating,  by  the  comparison,  the 
doctrine  of  justification.  He  slates  tiie  likeness  at  first  broadly,  but 
lest  his  readers  should  be  disposed  to  extend  it  too  far,  he  accompanies 
it,  in  verses  15-17,  with  some  explanations  and  restrictions.  Ih  these 
verses,  therefore,  the  two  contrasted  multitudes  must  be  the  same  as 
those  mentioned  in  the  general  statement  of  verses  18  and  19,  unless 
we  wish  to  make  the  Apostle  guilty  of  the  deception  of  changing  his 
terms  upon  us  in  the  course  of  his  argument,  and  while  he  is  develop- 
ing a  similarity  between  A  and  B,  interposing  some  limitations  which 
have  no  reference  to  the  connection  of  these  terms,  but  which  bear 
upon  the  relative  positions  of  A  and  C.  Now  the  multitude  mentioned 
in  the  latter  member  of  the  contrast,  which  verses  1.>-17  express,  is 
not  the  whole  of  mankind.  It  will  not  be  pretended  that  all  men  obtain 
justification  (verse  16)  or  that  all  '  shall  reign  in  life  through  Jesus 
Christ'  (verse  17).  In  these  verses  the  second  member  cannot  be  un- 
derstood as  comprising  the  entire  human  race  ;  and  as  confessedly  the 
phrase  *  all  men '  (see  John  xii.,  32,  2  Cor.  iii.,  2)  may  be  used  in  a 
limited  signification,  there  is  no  obvious  reason  why  in  verse  18  it  must 
be  so  used. 

"  There  is  just  one  objection  to  this  e.xegesis  which  it  is  worth  while 
to  notice.  Mr.  Stuart  thus  states  it : — '  If  we  say  that  sentence  of 
eternal  perdition  in  its  highest  sense  comes  upon  all  men  by  the  offence 
of  Adam,  and  this  without  any  act  on  their  part,  or  even  any  voluntary 
concurrence  in  their  present  state  and  condition  of  existence,  then,  in 
order  to  make  grace  superabound  over  all  this,  how  can  we  avoid  the 
conclusion,  that  justification  in  its  highest  sense  comes  upon  all  men 
without  their  concurrence  ?'  It  is  always  a  great  convenience  to  a 
reviewer  when  an  author  refutes  himself.  This  is  the  case  in  the  pre- 
sent instance.  '  In  regard  to  the  superabounding  of  the  grace  of  the 
gospel,'  says  Mr.  Stuart,  in  the  very  same  page,  '  it  must  be  noted,  in 
order  to  avoid  mistake,  that  I  do  not  construe  it  as  appertaining  to  the 
number  of  the  subjects,  but  to  the  number  of  offences  forgiven  by  it.' 
Now,  on  this  principle,  our  view  of  the  diversity  of  the  two  multitudes 
does  not  abolish  the  superabundance  of  grace.  To  the  elect,  not 
merely  the  penal   consequences  of  Adam's  sin  are  remitted,  but  those 


ROMANS    v.,    19.  221 

of  all  their  own  innumerable  transgressions,  and  thus  grace  still  main- 
tains its  due  pre-eminence. 

"  This  objection,  vanishing  so  easily  by  a  wave  of  the  same  wand 
which  conjured  it  up,  we  are  enabled  fully  to  conclude,  that  although 
the  whole  of  mankind  are  comprehended  in  the  first  number  of  the 
comparison,  only  the  elect  are  included  in  the  second  ;  that  the  notion 
of  placing  extent  of  influence — the  numher  of  persons  to  whom  the 
condemning  or  saving  energy  reaches, — among  the  points  of  resem- 
blance, obtains  no  countenance  from  Paul,  and  that  the  opinion  resting 
upon  it,  that  sentence  of  condemnation  can  be  passed  upon  none  except 
for  actual  transgression,  has  no  foundation."* 

V.  19. — For  as  by  one  man's  disobedience  many  were  made  sinners,  so  by  the  obedi- 
ence of  one  shall  many  be  made  righteous. 

For. — This  assigns  a  reason  for  what  the  Apostle  has  said  in  the  pre- 
ceding verses.  By  one  man^s  disobedience  many  were  made  sinners. — 
Here  it  is  expressly  asserted  that  the  many  (not  many  :  it  includes  all 
who  were  in  Adam,  that  is,  all  the  human  race)  were  made  sinners  by 
Adam's  disobedience.  Mr.  Stuart  attempts  to  evade  this,  by  supposing 
that  they  are  led  into  sin  by  the  occasion  of  Adam's  sin.  This  is  a 
great  perversion.  Adam's  disobedience  is  said  not  merely  to  be  the 
occasion  of  leading  his  posterity  into  sin,  but  to  have  made  tliem  sin- 
ners. Mr.  Stuart  rests  much  on  the  absurdity  of  supposing  that  one 
man  is  punished  for  another's  offence.  But  Adam's  offence  is  the 
offence  of  all  his  posterity.  It  made  them  sinners.  That  sin  must  be 
theirs  by  which  they  were  made  sinners.  If  there  is  any  self-evident 
truth,  this  is  one  of  the  clearest.  We  must,  like  little  children,  receive 
God's  testimony  upon  this  as  well  as  every  other  subject.  We  must 
not  rest  our  acquiescence  in  God's  testimony  upon  our  ability  to  fathom 
the  depth  of  his  unsearchable  counsels.  Mr.  Stuart  makes  Adam's 
sin  merely  what  he  calls  the  instrumental  or  occasional  cause.  But 
with  no  propriety  can  Adam's  sin  be  called  the  instrument  by  which 
his  posterity  sinned.  This  is  altogether  absurd.  And  an  occasional 
cause  is  no  cause.  Every  person  knows  the  difference  between  a  cause 
and  an  occasion.  Besides,  to  suppose  that  Christ's  own  obedience  is 
the  real  cause  of  our  justification,  and  that  Adam's  sin  is  only  the  occa- 
sion, not  properly  the  cause  of  our  condemnation,  is  to  destroy  the 
contrast  between  Adam  and  Christ,  on  which  the  Apostle  here  insists. 
If  Christ's  obedience  is  the  ground  of  our  justification,  Adam's  disobe- 
dience must,  by  the  contrast,  be  the  ground  of  our  condemnation. 

So  by  the  obedience  of  one  shall  the  many  be  made  righteous. — Only 
a  part  of  mankind  are  included  in  that  covenant  of  which  Christ  is  the 
surety.  In  consequence  of  Adam  being  the  covenant  head  of  all  man- 
kind, all  are  involved  in  his  condemnation,  but  Christ  is  not  the  head 

*  Here  it  may  be  observed  that,  if  all  men  had  been  saved,  it  would  have  given  coun- 
tenance to  the  supposition  that  fallen  men  had  some  claim  upon  God,  that  there  was 
some  hardship  connected  with  their  being  brought  under  condemnation  not  by  their 
individual  transgression,  but  by  that  of  Adam,  and  thus  the  riches  of  grace  would  have 
been  tarnished. 


222  ROMANS    v.,    19. 

of  all  mankind  but  of  ihc  Cliurcli,  and  lo  all  Init  the  church  he  will 
say,  "  T  never  knew  you."  So. — That  is,  in  this  may,  not  in  like,  man- 
ner. It  is  not  in  a  manner  thai  has  merely  some  likeness,  but  it  is  in 
the  very  same  manner.  For  althougli  there  is  a  contrast  in  the  things, 
the  one  being  disobedience,  and  the  other  obedience,  yet  there  is  a  per- 
fect identity  in  the  manner.  This  is  important,  as  by  the  turn  given  lo 
the  word  translated  so,  Mr.  Stuart  perverts  the  passage.  The  many 
shall  be  constituted  righteous.  The  many  here  applies  to  all  in  Christ. 
It  is  argued,  that  the  phrase,  "  the  many,"  must  be  equally  extensive 
in  its  application  in  both  cases.  So  it  is  as  to  the  respective  represent- 
atives. Tlie  many,  with  reference  to  Adam,  includes  all  his  race.  The 
mani/,  with  respect  to  Christ,  implies  all  his  seed.  Again,  if  it  is  said 
that  Adam'.s  posterity  became  sinners  merely  by  the  example,  influence, 
or  occasion  of  his  sin,  it  may,  with  equal  propriety,  be  said  that  Christ's 
posterity  became  righteous  by  the  example  or  occasion  of  his  right- 
eousness.    This  makes  the  gospel  altogether  void. 

The  passage  before  us  is  of  the  highest  importance.  It  forms  a 
striking  conclusion  to  all  that  goes  before  from  the  beginning  of  the  12th 
verse,  and  asserts  in  plain  terms  two  grand  truths  on  which  tiie  gospel 
in  all  its  parts  proceeds,  though  by  many  they  are  strenuously  opposed, 
and  by  others  only  partially  admitted.  In  the  12th  verse  the  Apostle 
had  said,  that  death  passed  upon  all  men, /or  that  all  have  sinned.  In 
the  13th  and  14th  verses  he  had  shown  that  to  this  there  is  no  excep- 
tion, and  had  further  declared  that  Adam  was  the  figure  of  Christ  who 
was  to  come.  In  the  following  verses  to  the  end  of  the  17th,  he  had 
asserted  the  opposite  effects  that  follow  from  the  sin  of  the  one  and  the 
righteousness  of  the  other.  h\  the  18lh  verse  he  had  given  a  summary 
of  what  he  had  said  in  the  preceding  verses.  Condemnation  he  had 
there  affirmed  had  come  by  the  oifence  of  one,  and  justification  by  the 
righteousness  of  one.  But  as  it  would  not  be  readily  admitted  that 
either  a  curse  or  a  blessing  should  come  on  men  on  account  of  the  sin 
or  righteousness  of  another,  he  here  explicitly  affirms  this  truth,  which 
was  indeed  included  in  his  preceding  statements,  but  being  of  so  great 
importance,  it  was  proper  that  it  should  be  declared  in  the  plainest 
terms.  It  is  grounded  on  the  constituted  unity  of  all  men  with  their 
covenant  heads.  By  the  disobedience  of  Adam  those  who  were  one 
with  him  in  the  first  creation  were  made  sinners.  In  the  same  way, 
by  the  obedience  of  Jesus  Christ,  they  who  are  one  with  him  in  the 
new  creation  are  made  righteous.  This  19th  verse  contains  the  expli- 
cit declaration  of  these  two  facts,  and  the  appellations  "  sinners  "  and 
'*  righteous "  mvist  be  imderstood  in  the  full  extent  of  these  terms. 
Here,  then,  these  two  doctrines  of  the  imputation  of  sin  and  of  right- 
eousness, which  are  taught  tliroughout  the  whole  of  the  Scriptures,  are 
exhibited  in  a  maimer  so  clear,  that  without  opposing  the  obvious  mean- 
ing of  the  words,  they  cannot  be  contested.  It  is  impossible  to  con- 
ceive how  men  could  be  made  sinners  by  the  disobedience  of  Adam,  or 
righteous  by  the  obedience  of  Jesus  Christ,  in  any  degree  whatever,  if 
the  truth  of  the  doctrine  of  the  imputation  of  the  sin  of  the  former,  and 
of  the  righteousness  of  the  latter,  be  not  admitted. 


ROMANS    v.,    19.  223 

In  order  to  remove  every  pretext  for  the  supposition  that  the  sin  of 
Adam  is  not  asserted  in  this  19th  verse  to  be  truly  our  sin,  it  is  essen- 
tial to  observe,  that  when  it  is  here  said,  that  by  one  man's  disobedience 
many  were  made  "  sinners,"  there  is  no  reference  to  the  commission  of 
sin,  or  to  our  proneness  to  it  from  our  innate  corruption.  The  refer- 
ence is  exclusively  to  its  guilt.  It  was  formerly  shown  in  the  exposi- 
tion of  the  3d  chapter  that  it  was  in  reference  to  the  Divine  tribunal, 
and  respecting  condemnation,  tliat  Paul  had  all  along  been  considering 
sin  both  in  regard  to  Jews  and  Gentiles,  and  that  his  assertion 
that  they  are  under  sin,  can  only  signify  that  they  are  guilty,  since  he 
there  repeats  in  summary  what  he  had  before  advanced.  And  he  fully 
establishes  this  meaning  when  he  afterwards  says,  in  the  19th  verse  of 
that  chapter,  "  that  every  mouth  maybe  stopped,  and  all  the  world  may 
become  guilty  before  God."  Now,  these  remarks  equally  apply  to  every 
part  of  his  discussion  from  the  beginning  of  the  Epistle  to  the  end  of  this 
5th  chapter.  In  the  whole  course  of  it,  all  he  says  of  the  commission  of 
sin  is  solely  with  a  view  to  establish  the  guilt  of  those  of  whom  he 
speaks,  on  account  of  which  they  are  under  condemnation,  in  order  that, 
in  contrast,  he  might  exhibit  that  righteousness  by  which  men  being 
justified,  are  freed  from  guilt  and  condemnation.  In  the  same  manner, 
it  is  evident  from  all  the  preceding  context,  that,  by  the  term  sinners  in 
the  verse  before  us,  Paul  does  not  mean  that  through  the  disobedience  of 
one  many  were  rendered  depraved  and  addicted  to  the  commission  of 
sin,  but  that  they  become  guilty  of  sin.  In  the  15th  and  17th  verses 
he  says,  that  through  the  offence  of  one  many  are  "  dead,"  and  that 
death  reigned;  and  in  verse  16,  that  the  judgment  was  by  one  to 
"  condemnation  ;"  and  this  he  repeats  in  the  18th  verse,  where  he  says, 
that  as  by  the  offence  of  one,  or  by  one  offence,  judgment  came  upon 
all  men  to  "  condemnation,"  so  by  the  righteousness  of  one,  or  by  one 
righteousness,  the  free  gift  came  upon  all  men  unto  "justification"  of 
life.  He  is  speaking,  then,  all  along,  of  sin  only  in  reference  to  con- 
demnation, and  of  righteousness  only  in  reference  to  justification.  In 
the  same  way,  in  this  19th  verse,  where  he  repeats  or  sums  up  all 
that  he  had  asserted  in  the  preceding  verses,  when  he  says,  that  by  the 
disobedience  of  one  many  were  made  "  sinners,"  the  reference  is 
exclusively  to  the  guilt  of  sin  which  occasions  condemnation.  When, 
on  the  other  hand,  he  says,  that  by  the  obedience  of  one  many  were 
made  righteous,  the  reference  is  exclusively  to  justification.  And,  as 
it  is  evident  that  the  expression  righteousness  has  here  no  reference  to 
inherent  righteousness  or  sanctification,  so  the  term  sinners  has  no 
reference  to  the  pollution,  in-dwelling,  or  actual  commission  of  sin,  or 
the  transmission  of  a  corrupt  nature,  otherwise  the  contrast  would  be 
destroyed,  and,  without  any  notification,  a  new  idea  would  be  introduced 
entirely  at  variance  with  the  whole  of  the  previous  discussion  from 
the  beginning  of  the  Epistle,  and  of  that  in  the  immediate  connexion 
of  this  verse  with  its  preceding  context.  It  is,  then,  in  the  guilt  of 
Adam's  sin  that  the  Apostle  here  asserts  we  partake,  and,  therefore,  that 
sin  must  be  truly  our  sin,  otherwise  its  guilt  could  not  attach  to  us. 

But  although  men  are  here  expressly  declared  to  be  sinners  by  the 


224  ROMANS    v.,    19. 

disobedience  of  Adam,  just  as  they  are  righteous  by  the  obedience  of 
Christ,  this  is  rejected  by  niulliumes,  and  by  every  man  in  iiis  natural 
slate,  to  wlioni  the  things  of  God  arc  fooHshness.  If  such  an  one 
attends  to  it  at  all,  it  must  undergo  certain  modifications,  which,  chang- 
ing its  aspect,  make  it  altogcllier  void.  On  the  other  hand,  that  men 
are  righteous  in  the  way  here  declared,  though  not  so  repulsive  to  the 
natural  j)rcposscssions  of  the  iiuman  mind,  meets  also  with  much  oppo- 
sition. Hut  why  should  there  be  such  reluctance  to  receive  these 
truths,  which  by  every  means  possible  are  attempted  to  be  avoided  ? 
To  him  that  submits  to  them  nothing  can  be  more  consolatory.  He  is 
compelled  to  acknowledge  that  he  sinned  in  Adam,  and  fell  under  con- 
demnation. But  at  the  same  time  he  is  called  to  rejoice  in  the  heart- 
cheering  declaration  that  the  righteousness  of  Christ  is  his  righteous- 
ness, because  he  has  been  "  created  in  Christ  Jesus,"  Eph.  ii.,  10; 
with  whom  he  is  one.  Gal.  iii.,  28 ;  and  that,  being  thus  righteous  in 
him,  he  shall  reign  with  him  in  life. 

While,  however,  it  is  solely  of  the  imputation  of  Adam's  sin,  and 
the  imputation  of  Christ's  righteousness,  that  the  Apostle  is  treating, 
showing,  tiiat  by  our  oneness  with  these  our  respective  covenant  heads 
the  sin  of  the  first  and  the  righteousness  of  the  last  Adam  are  really 
ours,  it  is  proper  to  remark  that,  though  it  is  not  touched  upon  in  the 
verse  before  us,  there  is  a  further  beautiful  analogy  between  the  effect 
of  our  union  with  the  first  man  who  is  of  the  earth  earthy,  and  of  our 
union  with  the  second  man  wiio  is  the  Lord  from  heaven.  We  not  only 
partake  of  the  guilt  of  the  personal  sin  of  Adam,  and  consequently  of 
condemnation  ;  but  also  of  a  corrupt  nature  transmitted  from  him.  In  the 
same  way,  we  are  partakers  not  only  of  the  righteousness  of  Jesus 
Christ,  and  consequently  of  justification,  but  also  of  sanciification,  by  a 
new  nature  derived  from  him. 

Mr.  Stuart  seems  to  understand  that,  according  to  the  doctrine  of 
imputation,  sins  arc  accounted  to  Adam's  race  that  are  not  their  sins,  or 
in  other  words,  that  God  accounts  a  thing  to  be  fact  which  is  not  fact ; 
just  as  he  had  before  affirmed,  that  faith  is  imputed  as  righteousness. 
But  Adam's  sin  is  imputed  to  his  posterity,  because  it  is  their  sin  in 
reality,  though  we  may  not  be  able  to  see  the  way  in  which  it  is  so. 
Indeed  we  should  not  pretend  to  explain  this,  because  it  is  to  be  be- 
lieved on  the  foundation  of  the  Divine  testimony,  and  not  on  human 
speculation,  or  on  our  ability  to  account  for  it.  1.  If  God  testifies  that 
Adam's  first  sin  is  also  that  of  all  his  posterity,  is  he  not  to  be  credited? 
If  there  be  no  such  Divine  testimony,  we  do  not  plead  for  the  doctrine. 
It  is  on  the  Divine  testimony  the  doctrine  must  rest.  2.  Mr.  Stuart 
speaks  of  imputation  in  its  strict  sense,  or  in  a  rigid  sense.  This  too 
much  resembles  an  artifice  designed  to  deceive  the  simple  into  the  belief 
that  he  admits  the  doctrine,  if  not  substantially,  at  least  in  some  sense. 
This,  however,  is  not  the  fact.  He  cannot  admit  imputation  in  any 
sense.  He  does  not  admit  Adam's  sin  to  be  our  sin  in  the  lowest 
degree.  3.  If  in  reality  he  does  admit  imputation  in  the  lowest  degree, 
then  it  is  not  impossible  in  the  highest.  If  it  is  essentially  unjust,  it 
cannot  exist  in  the  lowest  degree.     Why,  then,  does  he  speak  in  this 


ROMANS   v.,    19.  225 

uncandid  manner  ?  Does  this  language  betoken  a  man  writing  under 
the  full  conviction  that  he  is  contending  for  the  truth  of  God  ?  He  pro- 
fesses to  determine  this  question  by  an  appeal  to  the  natural  sentiments 
of  men.  But  if  this  tribunal  is  sufficient  to  decide  this  point,  is  it  not 
equally  so  with  respect  to  innumerable  others,  in  wliich  Deists  and 
lieretics  have  made  a  like  appeal  ?  On  this  ground  may  not  a  man  say, 
I  cannot  admit  the  eternity  of  future  punishment,  for  it  is  contrary  to 
my  natural  sentiments  :  I  cannot  admit  that  a  good  Being  is  the  creator 
of  the  world,  for  he  would  not  have  permitted  evil  to  enter  it  had  he 
been  able  to  keep  it  out  ?  He  says,  p,  233,  "  We  never  did,  and  never 
can,  feel  guilty  of  another's  act,  which  was  done  without  any  know- 
ledge or  concurrence  of  our  own."  But  if  God  has  testified  that  there 
is  a  sense  in  wliich  that  act  is  our  own,  shall  we  not  be  able  to  admit 
and  feel  it  ?  It  altogether  depends  on  the  Divine  testimony.  Now 
such  is  the  testimony  of  the  verse  before  us  in  its  obvious  sense.  How 
this  is,  or  in  what  sense  this  is  the  case,  we  may  not  be  able  to  com- 
prehend. This  is  no  part  of  our  business.  This  is  no  part  of  the 
Divine  testimony.  We  are  to  believe  God  on  his  word,  not  from  our 
capacity  to  understand  the  manner  in  which  the  thing  testified  is  true. 
Mr,  Stuart  himself  asserts,  p.  235,  that  the  sufferings  of  infants  may 
conduce  to  their  eternal  good,  yet,  he  says,  "  In  what  way  I  pretend 
not  to  determine."  And  are  we  to  determine  in  what  way  Adam's  sin 
is  ours,  before  we  admit  the  fact  on  the  Divine  testimony  ?  He  says, 
p.  233,  "  We  may  just  as  well  say,  that  we  can  appropriate  to  ourselves 
and  make  our  own  the  righteousness  of  another,  as  his  unrighteous- 
ness." Here  he  denies  the  imputation  of  the  righteousness  of  Christ. 
If  the  Divine  testimony  assures  us,  that  by  a  divine  constitution  we  are: 
made  one  with  Christ,  is  not  his  righteousness  ours  ?  If  it  be  declared 
that  God  "  hath  made  him  to  be  sin  for  us,  who  knew  no  sin  ;  that  we 
might  be  made  the  righteousness  of  God  in  him,"  shall  we  not  believe 
it  ?  In  opposition  to  all  such  infidel  reasonings,  it  is  becoming  in  the 
believer  to  say,  I  fully  acknowledge,  and  I  humbly  confess,  on  the  tes- 
timony of  my  God,  that  I  am  guilty  of  Adam's  sin  ;  but  by  the  same 
testimony,  and  by  the  same  Divine  constitution,  I  believe  that  I  am  a 
partaker  of  God's  righteousness — the  righteousness  of  my  God  and 
Saviour  Jesus  Christ,  of  the  free  gift  of  that  righteousness,  wliich  not 
only  removes  the  guilt,  and  all  the  fatal  consequences  of  that  first  sin, 
but  of  the  many  offences  whicii  I  have  myself  committed.  Regarding 
the  difficulties  that  in  both  these  respects  present  themselves,  I  hear 
my  Saviour  say,  "  What  is  that  to  thee  ?  follow  thou  me."  In  the 
meantime,  it  is  sufficient  for  me  to  know,  that  the  Judge  of  all  the 
earth  will  do  right  :  What  I  know  not  now,  I  shall  know  hereafter. 

The  summary  argument  commonly  used  against  the  imputation  of 
Adam's  sin,  namely,  that  it  is  "  contrary  to  reason,"  proceeds  on  a  mere 
assumption — an  assumption  as  unwarrantable  as  that  of  the  Socinian 
who  denies  the  trinity  in  unity,  because  it  is  above  his  comprehension. 
Most  persons  are  in  the  habit  of  considering  many  things  which  they_ 
cannot  fathom,  and  which  they  cannot  relish,  as  being  contrary  to 
reason.     But  this  is  not  just.     A  thing  may  be  very  disagreeable,  and 

15 


I22G  ROMANS    v.,    19. 

far  beyond  the  ken  of  human  penetration,  which  is  not  contrary  to 
reason.  We  are  not  entitled  to  pronounce  anything  contrary  to  reason 
which  iloes  not  imply  a  contradiction.  A  contradiction  cannot  be  true, 
but  all  other  things  may  be  true,  and  on  sufficient  evidence,  ought  to 
be  received  as  true.  That  Adam's  sin  may,  in  a  certain  view,  t)e  our 
sin,  and  that  Christ's  righteousness  may,  in  a  certain  view,  be  our  right- 
eousness, no  man  is  entitled  to  deny  on  the  ground  of  self-evident  truth. 
Whether  it  is  true  or  not  must  depend  on  evidence.  Now,  the  testi- 
mony of  God  in  the  Scriptures  leaves  no  doubt  on  the  subject.  Adam's 
sin  is  our  sin.  Christ's  righteousness  is  the  righteousness  of  all  his 
people. 

If  it  be  contrary  to  reason  to  have  the  sin  of  Adam  counted  as  our 
own,  it  is  still  worse  to  suppose  that  we  suffer,  as  is  generally  admitted, 
for  a  sin  which  is  not  ours.  If  there  is  injustice  in  the  one,  there  is 
much  more  injustice  in  the  other.  This  surely  is  the  language  of 
reason,  and,  as  such,  has  been  insisted  on  by  orthodox  writers,  both  of 
our  own  and  of  other  countries.  Of  this  I  shall  give  the  following  ex- 
amples. "If  that  sin  of  Adam,"  says  Brown  of  Wamphray  in  his 
Life  of  Justihcation  Opened,  p.  179  ;  "  If  that  sin  of  Adam  be  im- 
puted, in  its  curse  and  punishment,  the  sin  itself  must  be  imputed  as 
to  its  guilt ;  else  we  must  say,  that  God  curseth  and  punisheth  the  pos- 
terity that  IS  no  ways  guilty,  which  to  do  suiteth  not  the  justice  of  God, 
the  righteous  governor  of  the  world." 

"  Certainly,"  says  B.  Piciet,  in  his  Christian  Theology,  vol.  i.,  p. 
368,  "  if  the  sin  of  Adam  had  not  been  imputed  to  his  descendants,  we 
could  not  give  a  reason  why  God  has  permitted  that  the  corruption 
which  was  in  Adam,  the  consequence  of  iiis  first  sin,  should  have  pass- 
ed to  his  posterity.  That  this  reasoning  may  appear  just,  we  must 
consider  that  the  corruption  which  we  bring  from  the  womb  of  our 
mothers  is  a  very  great  evil,  for  it  is  the  source  of  all  sins.  To  permit, 
then,  that  this  corruption  should  pass  from  their  fathers  to  children,  is 
to  inflict  a  punishment.  But  how  is  it  that  God  should  punish  men,  if 
they  had  not  sinned,  and  if  they  were  not  guilty  ?  Now,  it  is  certain 
that,  when  this  corruption  communicates  itself  from  fathers  to  children, 
the  cliildren  themselves  have  not  sinned.  It  must  then  be  the  fact, 
that  the  sin  of  Adam  is  imputed  to  them,  and  that  God  considers  them 
as  having  part  in  the  sin  of  their  hrst  father. 

"  It  cannot  be  explained,  consistent  with  Divine  justice,"  says  Wit- 
sius,  in  his  Economy,  vol.  i.,  p.  153,  "  how,  without  a  crime,  death 
should  have  passed  upon  Adam's  posterity.  Prosper  reasoned  solidly 
and  elegantly  as  follows  : — '  Unless,  perhaps,  it  can  be  said  that  the 
punishment,  and  not  the  guilt,  passed  on  the  posterity  of  Adam,  but  to 
say  this  is  in  every  respect  false  ;  for  it  is  too  impious  to  judge  so  of 
the  justice  of  God  ;  as  if  he  would,  contrary  to  his  own  law,  condemn 
the  innocent  with  the  guilty.  The  guilt,  therefore,  is  evident,  where 
the  punishment  is  so,  and  a  partaking  in  punishment 'shows  a  partaking 
in  guilt ;  that  human  misery  is  not  the  appointment  of  ilie  Creator,  but 
the  retribution  of   the  Judge.'     If,    therefore,"    continues    Witsius, 


ROMANS  v.,    19.  227 

"  through  Adam  all  are  obnoxious  to  punishment,  all,  too,  must  have 
sinned  in  Adam." 

A  considerable  part  of  the  resistance  to  the  imputation  of  Adam's 
sin,  is  owing  to  the  ground  on  which  the  evidence  of  the  fact  is  often 
rested.  It  is  not  simply  placed  on  the  authority  of  the  testimony  of 
God,  but  is  attempted  to  be  justified  by  human  procedure.  The  diffi- 
culty tiiat  some  persons  feel  on  this  subject,  arises  from  the  supposi- 
tion, that  though  the  sin  of  the  first  man  is  charged  upon  his  posterity, 
yet  it  is  not  theirs.  But  the  Scriptures  hold  it  forth  as  ours  in  as  true 
a  sense  as  it  was  Adam's.  We  may  be  asked  to  explain  how  it  can  be 
ours,  and  here  we  may  find  ourselves  at  a  loss  for  an  answer.  But  we 
ougiit  to  consider  that  we  are  not  obliged  to  give  an  answer  on  this 
point  either  to  ourselves  or  others.  We  are  to  receive  it  on  the  Di- 
vine testimony,  assured  that  what  God  declares  must  be  true,  however 
unable  we  may  be  to  comprehend  it.  We  ought  not  to  perplex  our- 
selves by  endeavoring  to  ascertain  the  grounds  of  the  Divine  testimony 
on  this  subject.  Our  duty  is  to  understand  the  import  of  what  is  testi- 
fied, and  to  receive  it  on  that  authority — not  to  inquire  into  the  justice 
of  the  constitution  from  which  our  guilt  results  This  is  not  revealed, 
and  it  is  utterly  beyond  our  province  and  beyond  our  depth.  Did 
Abraham  understand  why  he  was  commanded  to  offer  up  his  son  ? 
No.  But  he  was  strong  in  faith,  and  his  faith  in  obeying  in  that  in- 
stance is  held  forth  in  Scripture  for  our  imitation.  Like  Abraham,  let 
us  give  glory  to  God,  by  believing  implicitly  what  we  have  no  means 
of  knowing  to  be  true,  but  simply  on  the  testimony  of  God. 

The  defenders  of  scriptural  truth  take  wrong  ground  when  they  rest 
it  on  anything  but  the  testimony  of  Scripture.  It  is  highly  dishonora- 
ble to  God  to  refuse  to"  submit  to  his  decisions  till  we  can  demonstrate 
their  justice.  Those  who  have  endeavored  to  vindicate  the  Divine  jus- 
tice in  accounting  Adam's  sin  to  be  ours,  and  to  reconcile  the  mind  of 
man  to  that  procedure,  have  not  only  labored  in  vain,  but  actually  in- 
jured the  cause  they  meant  to  uphold.  The  connexion  according  to 
which  we  suffer  with  our  first  father,  is  not  such  as  is  to  be  vindicated 
or  illustrated  by  human  transactions.  The  union  of  Adam  and  his  pos- 
terity is  a  Divine  constitution.  The  grounds  of  this  constitution  are 
not  to  be  found  in  any  of  the  justifiable  transactions  of  men  ;  and  all 
attempts  to  make  us  submit  by  convincing  us  of  its  propriety,  from 
what  we  are  able  to  understand  upon  a  comparison  with  the  affairs  of 
men,  are  only  calculated  to  impose  on  credulity,  and  to  produce  unbe- 
hef.  We  receive  it  because  God  says  it,  not  because  we  see  it  to  be 
just.  We  know  it  to  be  just,  because  it  is  part  of  the  ways  of  the  just 
God.  But  how  it  is  just  we  may  not  be  able  to  see.  We  receive 
it  like  little  children  who  believe  the  testimony  of  their  father,  though 
they  do  not  understand  the  grounds  or  reasons  of  the  thing  testified. 

Nothing  is  more  common  than  to  vindicate  the  equity  of  our  impli- 
cation in  the  ruin  of  Adam's  fall,  by  alleging  that  had  he  stood,  we 
should  have  been  partakers  in  all  his  blessings.  Had  he  stood,  it  is 
said,  you  would  have  reaped  the  benefit  of  his  standing ;  is  it  not  there- 
fore just  that  you  should  also  suffer  the  loss  of  his  failure  ?     Here  the 


228  ROMANS    v.,    19. 

matter  is  rested,  not  on  (lod's  lestiinonv,  but  on  our  sense  of  justice  in 
the  airairs  of  men.  To  this  it  will  be  replied,  that  rf  the  transaction 
is  not  entered  into  with  our  consent  there  is  no  apparent  equity  in  our 
being  punished  with  the  loss.  Adam's  sin,  tlien,  we  acknowledge  to 
be  ours,  not  because  a  similar  thing  would  be  just  among  men,  but 
because  CJod,  the  just  (iod,  testifies  that  it  is  so  ;  and  we  know  that  the 
righteous  (jotl  will  do  righteously.  To  submit  in  this  way  is  rational ; 
to  submit  on  the  ground  of  iiiulerstanding  the  justice  of  the  thing,  is  to* 
pretend  to  understand  what  is  incomprehensible,  and  to  rest  faith  on  a 
fallacy,  namely,  that  the  ground  of  the  imputation  of  Adam's  sin  is  of 
the  same  nature  with  human  transactions.  The  method  of  vindicating 
Divine  truth  here  censured  has  also  the  most  unhappy  tendency  in  en- 
couraging Christians  to  think  that  they  must  always  be  able  to  give  a 
reason  for  their  believing  (iod's  testimony,  from  their  abihty  to  com- 
prehend the  thing  testified.  It  accustoms  them  to  think  that  they  should 
believe  (j!od,  not  simply  on  his  testimony,  but  on  seeing  with  their 
own  eyes  that  the  thing  is  true  independently  of  his  testimony.  On 
the  contrary,  the  Christian  ought  to  be  accustomed  to  submit  to  God's 
testimony  without  question,  and  without  reluctance,  even  in  things  the 
farthest  beyond  the  reach  of  the  human  mind.  "  Speak,  Lord,  for  thy 
servant  hcarclh,"  ought  to  be  the  motto  of  every  Christian.  Yet  how 
few  follow  out  to  their  full  extent  the  plain  statements  of  the  word  of 
God  on  these  subjects ;  and  while  many  utterly  deny  and  abhor  every 
representation  of  the  imputation  of  sin  and  righteousness,  others  hide 
its  genuine  features  by  an  attempt  to  enable  men  to  understand  the 
reasons  of  it,  and  to  justify  the  Divine  procedure.  This  is  altogether 
improper.  The  ways  of  (iod  are  too  deep  for  our  feeble  minds  to 
fathom  them,  and  it  is  impious  as  well  as  arrogant  to  make  the  attempt. 
Against  nothing  ought  Christians  to  be  more  constantly  and  earnestly 
guarded,  than  the  opinion  thai  they  ought  to  be  able  to  comprehend  and 
justify  what  they  believe  on  the  authority  of  God. 

The  true  ground  on  which  to  vindicate  it  is  the  explicit  testimony  of 
God  in  the  Scripture.  This  is  so  clear,  that  no  man  can  set  it  aside, 
we  need  not  say  without  wresting  the  Scriptures,  but,  we  may  assert, 
without  being  conscious  of  violence  of  interpretation.  Our  defence  of 
this  doctrine,  then,  should  ever  be,  "  Thus  sailh  the  Lord."  This  method 
of  defence,  which  we  are  taught  in  this  same  epistle,  chap,  ix.,  20,  is  not 
merely  the  only  scriptural  one,  but  it  is  the  one  that  will  have  the  great- 
est success.  As  long  as  a  reason  is  alleged  by  the  wisdom  of  man  in 
support  of  the  doctrine,  so  long,  from  the  same  source,  an  argument 
will  be  produced  on  the  other  side.  But  when  the  word  of  God  is  ap- 
pealed to,  and  upon  it  all  the  stress  of  evidence  rested,  the  Christian 
must  submit.  The  writer  knows  from  personal  experience  the  effect 
of  this  method  of  leaching  this  doctrine. 

"  You  cannot  comprehend,"  says  Luther,  "how  a  just  God  can  con- 
demn those  who  are  born  in  sin,  and  cannot  help  themselves,  but  .nust, 
by  a  necessity  of  their  natural  constitution  continue  in  sin,  and  remain 
children  of  wrath.  The  answer  is,  God  as  incomprehensible  through- 
out ;  and  therefore  his  justice,  as  well  as  his  other  attributes,  must  be 


ROMANS  v.,  20.  229 

incomprehensible.  It  is  on  this  very  ground  that  St.  Paul  exclaims, 
*  0  the  depth  of  the  riches  and  the  knowledge  of  God  !  How  un- 
searchable are  his  judgments,  and  his  ways  past  finding  out  !'  Now 
his  judgments  would  not  be  past  finding  out,  if  we  could  always  per- 
ceive them  to  be  just." 

The  imputation  and  consequences  of  Adam's  sin  are  well  expressed 
in  the  Westminster  Confession  of  Faith,  in  which  it  is  said,  "  These 
(our  first  parents)  being  the  root  of  all  mankind,  the  guilt  of  this  sin 
was  imputed,  and  the  same  death  in  sin  and  corrupt  nature  conveyed  to 
all  their  posterity,  descending  from  them  by  ordinary  generation.'^  And 
again,  "  The  covenant,  being  made  with  Adam  as  a  public  person,  not 
for  himself  only,  but  for  his  posterity,  all  mankind  descending  from 
him  by  ordinary  generation,  sinned  in  him,  and  fell  with  him  in  the  first 
transgression.  .  .  .  The  sinfulness  of  that  estate  whereinto  man  fell 
consisteth  in  the  guilt  of  Adam's  first  sin." 

V.  20. — Moreover,  the  law  entered,  that  the  offence  might  abound,  but  where  sin 
abounded,  grace  did  much  more  abound. 

The  Apostle  had  now  arrived  at  the  conclusion  of  the  discussion,  com- 
mencing at  the  17th  verse  of  the  first  chapter,  in  the  course  of  which, 
after  having  briefly  announced  the  remedy  which  God  had  provided  for 
the  salvation  of  man,  he  had  proceeded  to  show  the  need  there  is  for  the 
application  of  this  remedy  by  proving  the  sinful  state  of  all,  both  Jews 
and  Gentiles,  whatever  had  been  their  various  means  of  instruction. 
He  had  next  fully  exhibited  that  remedy  for  their  deliverance,  and  also 
the  manner  in  which  it  is  applied.  In  the  beginning  of  this  fifth  chap- 
ter he  had  unfolded  the  blessed  effects  that  follow  from  its  reception,  in 
the  experience  of  all  believers,  and  had  extolled  the  love  of  God  in  its 
appointment.  Having  next  proved,  from  the  universality  of  the  reign 
of  death,  that  the  law  and  sin  existed  from  the  beginning,  and  so  before 
the  public  promulgation  of  the  law,  at  mount  Sinai,  he  had  taken  occa- 
sion to  point  out  the  entrance  both  of  sin  and  righteousness,  and  of  the 
imputation  first  of  the  one  and  next  of  the  other.  And  as  it  might  now 
be  asked,  "  Wherefore,  then,  serveth  the  law  V  Gal.  iii.,  19,  if  man's 
personal  obedience  to  it  enters  in  no  respect  into  his  justification,  it  there- 
fore formed  a  proper  conclusion  to  the  whole  to  recur,  as  in  the  verse 
before  us,  to  that  law  at  which,  in  passing,  Paul  had  glanced  in  the  13th 
verse,  and  to  show  that  it  had  been  introduced,  in  order  that  on  the  one 
hand  the  abounding  of  sin  might  be  made  manifest,  and  on  the  other  the 
superabounding  of  grace,  on  both  of  which  he  had  been  insisting  in  proof 
of  the  reality  and  fatal  effects  of  the  former,  and  the  necessity,  the  glory, 
and  the  blessedness  of  the  latter. 

The  law  entered,  "privily  entered,"  says  Dr.  Macknight,  referring  to 
the  law  of  nature,  which  he  says,  privily  entered  after  the  fall  of  our  first 
parents.  But  no  new  law  entered  after  the  fall.  What  is  called  the  law 
of  nature,  is  only  the  remains  of  the  law  written  in  creation  on  the  heart 
of  man.  The  law  here  is  evidently  the  law  of  Moses,  and  the  word  in 
the  original  signifies  that  the  law  entered  in  addition  to  the  law  which 
Adam  transgressed,  and  to  the  law  written  in  the  heart.     This  is  the 


230  ROMANS   v.,    20. 

effect  of  -apa  in  this  place,  'r/mt  the  offence  might  abound. — The  word 
translated  oirenco,  here  and  in  several  oi"  the  verses  above,  literally  signi- 
fies "  tail,"  and  is  aj)j)lied  in  these  verses  to  the  first  sin  ot  Adam.  In 
verse  16,  however,  in  the  plural,  it  refers  to  sins  in  t^^eneral,  and  in  some 
other  places  is  remk-red  trespasses.  In  that  l)efore  us,  it  may  refer  par- 
ticularly, as  in  those  preceding,  to  the  first  sin,  which,  as  the  root  and 
cause  of  all  other  sins,  has  abounded  in  its  baneful  effects,  and  like  a 
noxious  plant  shot  up  and  spread  in  all  directions ;  so  that,  as  God  had 
testified  before  the  flood,  "■  the  wickedness  of  man  is  great  on  the  earth," 
Gen.  vi.,  5.  This  was  fully  discovered  by  the  entrance  of  the  law.  The 
law  then  entered,  not  that  sinners  might  be  justified  i)y  it,  for  no  law 
could  give  life  to  fallen  man,  Gal.  iii.,  21.  Sinners,  in  order  to  be  saved, 
must  be  redeemed  from  the  curse  of  the  law,  and  created  again  in  Christ 
Jesus.  But  it  entered  that  the  offence  might  abound,  and  that  every 
mouth  may  be  stopped,  and  all  the  world  may  become  guilty  before  God, 
chap,  iii.,  19  ;  that  we  might  learn  that  the  righteous  God  loveth  right- 
eousness, that  his  law  is  exceeding  broad,  that  it  is  spiritual,  extending 
to  all  the  imaginations  of  the  thoughts,  that  he  will  not  abate  one  jot  or 
tittle  of  this  perfect  standard,  which  is  a  transcrij)t  of  his  character. 
The  law  is  a  perfect  standard,  by  which  men  are  taught  to  measure  them- 
selves, that  they  may  see  their  guilt  and  condemnation,  and  be  led  to  look 
to  Him  who  is  the  end  of  the  law  tor  righteousness  to  every  one  that 
believeth.  Some  translate  this  clause,  which  is  rendered,  that  the  offence 
might  abound,  "  so  as  the  offence  eventually  abounds."  This  is  not  the 
Apostle's  meaning.  They  say  that  the  intention  of  the  law  was  not  to 
make  sin  abound,  but  to  restrain  sin,  and  make  fewer  sins.  If  this  was 
the  intention  of  giving  the  law,  the  lawgiver  has  been  disappointeii,  for 
sins  have  been  multiplied  a  thousandfold  l)y  the  entrance  of  the  law. 
This  their  view  of  the  matter  admits ;  for  they  acknowledge  that  this 
was  the  event,  though  not  the  intention.  But  if  this  was  the  event,  it 
must  also  have  been  the  intention  of  the  lawgiver,  though  not  of  the  law. 
God  cannot  be  disappointed  of  his  intentions.  But  it  is  self-evidently 
clear  that  the  intention  of  the  promulgation  of  the  law  of  Moses  could 
not  be  to  lessen  the  number  of  sins,  when  almost  the  whole  ceremonial 
part  of  it  makes  things  to  be  sin,  which  were  not  sin  before  the  giving 
of  the  law,  and  which  are  not  sinful  in  their  own  nature.  Besides,  sin 
is  greatly  increased  as  to  the  guilt  of  the  breach  of  the  moral  law,  by  the 
promulgation  of  the  law  of  Moses.  While  the  law  of  God  is  holy,  and 
just,  and  good,  it  was  evidently  God's  intention,  in  the  giving  of  it,  that 
offences  might  abound.  In  this  way  the  wickedness  of  the  human  heart 
was  manifested.  It  showed  men  that  they  were  sinners.  Had  not  the 
law  been  repeated  in  its  extent  and  purity  at  Sinai,  such  was  the  dark- 
ness in  men's  minds,  that  they  would  not  have  thought  themselves  trans- 
gressors of  its  precepts,  or  obnoxious  to  its  curse ;  and  not  seeing  them- 
selves sinners,  they  would  not  have  seen  the  necessity  of  a  Surety.  The 
"  commandment  is  a  lamp  and  the  law  is  light."  Prov.  vi.,  23.  It 
discovers  the  real  state  of  human  nature,  and  manifests  not  only  the  evil 
and  aggravation,  but  also  the  vast  accumulation  and  extent  of  the  wick- 
edness of  man.     The  entrance,  then,  of  the  law  between  the  author  of 


ROMANS    v.,    21.  231 

condemnation  and  the  author  of  justification,  in  order  that  sin  might 
abound,  was  of  the  highest  importance.  "  By  the  law  is  the  knowledge 
of  sin."  The  law  did  not  put  sin  into  the  heart,  but  it  was  an  instrument 
to  display  the  depravity  already  existing  in  the  heart.  But  vain  man 
will  be  wise,  and  he  will  compel  the  word  of  God  to  submit  to  his  own 
views.  It  may  be  justly  said,  that  such  displays  of  the  deep  things  of 
God  as  are  made  in  his  word,  are  intended  to  manifest  the  blindness  of 
the  human  mind,  and  the  deep  depravity  of  human  nature. 

Where  sin  uboimdcd  grace  did  vnicli  more  ahcmnd. — This  was  another 
effect  of  the  entrance  of  the  law,  that  as  by  the  clear  light  it  imparts,  sin 
would  abound  in  all  its  extent  and  enormity,  so  grace  might  be  exhi- 
bited as  abounding  above  sin.  The  grace  of  God,  dispensed  from  his 
throne,  not  only  pardons  the  most  numerous  and  most  heinous  sins,  but 
also  confers  eternal  life  upon  him  who  has  sinned.  It  restores  him  to 
communion  with  God,  \vhich  by  transgression  he  had  forfeited ;  re-es- 
tablishing it  not  only  in  a  far  higher  degree,  but  in  a  manner  so  perma- 
nent as  never  again  to  be  interrupted.  "  \^  hen  sin,"  says  Calvin,  "  had 
held  men  plunged  under  its  power,  grace  came  to  their  relief.  For 
Paul  teaches  us,  that  the  more  sin  is  known  the  grandeur  and  magnifi- 
cence of  grace  is  the  more  evident,  and  is  poured  out  in  so  copious  a 
manner  as  not  only  to  overcome,  but  even  to  overwhelm  the  overflowing 
deluge  of  iniquity." 

V.  21. — That  as  sin  hath  reigned  unto  death,  even  so  might  grace  reign  through 
righteousness  unto  eternal  life  by  Jesus  Christ  our  Lord. 

'  As  sin  hath  reigned  unto  death. — Death  here,  and  throughout  this 
chapter,  as  well  as  in  many  other  places,  signifies  not  temporal  death 
merely,  but  the  whole  punishment  of  sin,  of  which  temporal  death  is 
perhaps  the  smallest  part.  Eternal  misery  is  included  in  it,  but  the 
word  "  death"  does  not  literally  denote  eternal  misery.  This  is  called 
the  "  second  death,"  and  this  expression  gives  us  the  key  to  understand 
the  full  extent  of  the  meaning  of  the  word.  The  punishment  of  hell  is 
the  second  death,  according  to  Scripture  explanation,  Rev.  xx.,  14  ; 
xxi.,  8,  and  therefore  it  is  no  fancy  to  understand  future  eternal  punish- 
ment as  included  in  the  term.  But  though  the  expression  includes  this, 
it  is  not  proved  from  the  literal  meaning  of  the  word  death.  As  death 
is  the  greatest  of  all  temporal  evils,  it  was  not  only  a  part  of  the  punish- 
ment of  the  first  sin,  but  it  was  the  symbol  of  the  second  death.  It  is 
another  proof  that  death  includes  the  whole  punishment  of  sin,  that,  in 
Rom.  vi.,  23,  death  is  called  the  wages  of  sin.  If  death  be  the  wages 
of  sin,  then  death  must  include  everything  that  is  the  wages  or  punish- 
ment of  sin.  But  the  Scriptures  point  out  future  misery,  as  well  as 
temporal  death,  as  the  wages  of  sin.  The  proof  is  incontrovertible. 
The  Scriptures  show,  that  the  punishmeni  of  sin  is  eternal  misery ; 
if  so,  death  includes  eternal  misery.  While  this  lays  no  stress 
on  the  necessary  literal  meaning  of  the  word  death,  it  comes  to  the 
same  conclusion.  Another  proof  that  death  here  signifies  the  whole 
punishment  of  sin,  and,  consequently,  that  it  includes  eternal  misery,  is, 
that  the  gift  of  God  is  said  to  be  "  eternal  life."     Now  life  literally  is 


^2  ROMANS    v.,    21. 

^  limited  as  death.  Yet  life  here  signifies  not  merely  existence  ip  a 
state  of  ooiisriousness,  but  of  huppincss.  Life,  indeed,  even  without 
the  woril  eternal,  is  in  Scripture  taken  to  signify  all  the  liaj)|)iness  of 
the  liiture  state  of  the  blessed.  What  objection,  then,  can  there  be  to  a 
like  extended  signification  of  the  term  death  1  Tiiat  it  includes  spirit- 
ual death  is  beyond  a  question,  as  the  Scrii)tures  expressly  use  this  term 
in  this  sense,  Lph.  ii.,  1  ;  Col.  ii.,  13.  That  they  are  all  included  in  Ihe 
threatening  against  the  eating  of  the  forbidden  fruit  is  most  certain. 
It  is  no  objection  that  it  was  not  explained  to  Adam  in  this  sense. 
If  any  part  of  Scripture  explains  it  in  tliis  sense  it  is  sufficient.  It  may 
be  said,  tiiat  it  would  be  unjust  to  punish  Adam  in  any  extent  that  he 
dill  not  understand  as  included  in  the  threatening,  lie  understood  by  it 
destruction,  or  at  least  we  have  no  ground  to  say  that  he  did  not.  Re- 
turning to  the  dust  is  not  the  explanation  of  the  threatening,  it  being 
God's  appointment  in  connexion  with  the  promise  of  Christ.  But  it  is 
perfectly  sufficient  that  he  knew  the  law  that  W£is  given  him.  To  make 
him  guilty  there  was  no  necessity  for  any  threatening.  Is  not  a  child 
guilty  when  he  breaks  the  command  of  a  father,  even  though  the  com- 
mand be  unaccompanied  with  threatening  1  With  regard  to  Christ's 
suffering  for  us,  it  was  not  necessary  that  he  should  suffer  eternally.  It 
answers  all  the  ends  of  justice  if  he  has  sufTered  a  perfect  equivalent. 
That  he  has  done  so  we  have  the  clear  testimony  of  the  Scriptures,  and 
we  have  no  need  to  show  how  he  has  done  so  by  metaphysical  explana- 
tions and  calculations  of  our  own. 

Even  so  might  grace  reiii/i  througli  rightcoi/sncss. — Mr.  Stuart 
having  subverted,  by  his  interpretations  and  reasonings,  every  idea  of 
the  imputation  of  sin,  as  he  had  formerly  altogether  set  aside  the  impu- 
tation of  righteousness,  is  only  consistent  in  misrepresenting  the  meaning 
of  this  passage.  As  he  has  mistaken  the  import  of  the  expression 
righteousness  at  the  commencement  of  this  discussion,  so  he  also  misun- 
derstands it  here.  His  explanation  is,  that  "  grace  might  reign  or  have 
an  influence  widely  extended,  in  the  bestowment  of  justification  or  par- 
doning mercy."  The  passage  informs  us,  that  grace  reigns  unto  eternal 
life,  which  does  indeed  include  the  bestowment  of  justification.  But  it 
informs  us  of  something  more,  and  that  of  the  last  importance,  which 
Mr.  Stuart's  mistaking  righteousness  for  justification  leads  him  entirely 
to  omit.  Grace  reigns  through  righteousness,  even  the  righteousness 
of  God,  which  fulfils  his  law,  and  satisfies  his  justice,  and  displays  his 
holiness ;  whereas,  did  grace  bestow  a  justification  in  such  a  way  as  Mr. 
Stuart  describes,  it  would  do  so  at  the  expense  of  law  and  justice,  and 
dishonor  the  whole  Divine  administration. 

Unto  eternal  life  by  Jesus  Christ  our  Lord. — This  is  that  life  of 
which  Jesus  Christ,  who  is  risen  from  the  dead,  is  the  author,  as  the 
death  here  spoken  of  is  that  which  he  came  to  destroy.  The  source  of 
our  natural  life  is  Adam,  but  he  is  dead,  and  in  his  communion  we  all 
die.  But  a  new  source  of  life  is  provided  in  the  second  Adam,  that  he 
may  deliver  from  death  all  that  are  in  his  communion.  "  The  first 
Adam  was  made  a  living  soul,"  that  he  might  communicate  natural  life 
to  those  who  had  not  received  it.     "  The  last  Adam  was  made  a  quick- 


ROMANS  V,,    21.  233 

ening  spirit,"  that  he  might  impart  spiritual  life  to  those  who  had  lost 
it.  The  first  communicated  an  earthly  and  perishable  life,  the  second  a 
life  that  is  celestial  and  immortal.  Jesus  Christ  is  that  eternal  life 
which  was  with  the  Father,  and  was  manifested  unto  us  ;  and  the  Father 
hath  given  him  power  over  all  flesh,  to  give  eternal  life  to  as  many  as 
he  hath  given  him.  "  My  sheep  hear  my  voice,  and  I  know  them,  and 
they  follow  me,  and  I  give  unto  them  eternal  life."  The  teimination, 
then,  of  the  reign  of  death  over  those  whom  he  represents,  and  the 
establishment  of  the  reign  of  grace  through  the  everlasting  lighteous- 
ness  which  he  has  brought  in,  are  all  by  Jesus  Christ.  He  hath  abolished 
death.  By  him  came  grace  and  truth  ;  he  brought  life  and  immortality 
to  light.  He  "  is  the  true  God,  and  eternal  lite."  And  "  to  this  end 
Christ  both  died  and  rose,  and  revived,  that  he  might  be  the  Lord  both 
of  the  dead  and  the  living."  The  similarity  of  the  Apostle's  commence- 
ment in  unfolding  the  doctrine  of  justification,  and  of  his  conclusion,  is 
very  striking.  He  begins,  chap,  i.,  17,  by  declaring  that  the  gospel  of 
Christ  is  the  power  of  God  imfo  salvatiun,  because  therein  is  the  right- 
eousjiess  of  God  revealed  ;  and  he  here  ends  by  affirming,  that  grace 
reigns  through  righteousness  unto  eternal  life  by  Jesus  Christ  our  Lord. 
In  this  21st  verse  the  doctrine  of  the  whole  preceding  context,  of  the 
salration  of  believers,  is  summed  up  in  a  manner  most  beautiful  and 
striking.  Having  exhibited  in  a  strong  light  the  righteousness  of  God, 
ch.  iii.,  21,  22,  the  Apostle  returns  to  it  in  this  chapter  ',  and  having 
contrasted  Christ  and  Adam,  he  brings  out  his  conclusion  in  this  verse 
with  a  contrast  of  the  reign  of  sin  and  grace.  Sin  had  an  absolute 
sway  over  all  the  descendants  of  Adam.  There  was  nothing  good 
among  them,  or  in  any  of  them.  Sin  existed  and  predominated  in 
every  human  soul.  Therefore  it  is  said  to  reign.  The  absolute  and 
universal  influence  of  sin  is  figured  by  the  empire  of  a  monarch  exer- 
cising authority  in  uncontrolled  sovereignty.  Grace  also  reigns.  There 
was  nothing  in  men  to  merit  salvation,  or  to  recommend  them  in  any 
measure  to  God.  Grace,  therefore,  reigns  in  their  salvation,  which  is 
wholly  and  entirely  of  free  favor.  Sin  is  said  to  reign  unto,  or  in, 
death.  This  shows  that  death  was,  in  every  human  being,  the  effect  of 
his  sin.  The  way  in  which  death  manifested  its  universal  reign  over 
the  human  race,  was  in  causing  their  death.  This  most  fully  proves  that 
infants  are  sinners.  If  sin  ruled  in  causing  death  to  its  subjects,  then 
all  who  died  are  the  subjects  of  sin.  Death  to  the  human  race  is  in 
everv  instance  the  effect  of  the  dominion  of  sin.  Sin  reigns  unto  death. 
But,  if  sin  has  reigned,  grace  reigns.  If  the  former  has  reigned  in 
death,  the  latter  reigns  in  life;  yea,  it  reigns  unto  eternal  life.  How, 
then,  does  it  reign  unto  life  ?  Is  it  by  a  gratuitous  pardon  ?  Doubtless 
it  is.  But  it  is  not  by  forgiving  the  sinner  in  an  arbitrary  way,  with 
respect  to  the  punishment  due  to  sin.  Forgiveness  is  indeed  entirely 
gratuitous,  but  if  it  cost  believers  nothing,  it  has  cost  much  to  their 
Surety.  Grace  reigns  throitgh  righteousness. — How  beautifully  is  thus 
fulfilled  the  prophetic  declaration  of  Psalm  Ixxxv.,  10-13.  Grace  did 
not,  could  not,  deliver  the  lawful  captives  without  paying  the  ransom. 
It  did  not  trample  on  justice,  or  evade  its  demands.     It  reigns  by  pro- 


234  ROMANS    v.,    21. 

viding  a  Saviour  to  sufftr  in  the  room  of  the  guilty.  By  the  death 
of  Jesus  Christ,  full  compensation  was  made  to  the  law  and  justice  of 
Go<l.  • 

The  Apostle,  in  the  end  of  this  chapter,  brings  his  argument  to  a  close. 
Every  individual  of  the  human  race  is  proved  to  be  guilty  before  God, 
and  on  the  ground  of  his  own  righteousness  no  man  can  be  saved.  The 
state  of  the  Gentile  world  is  exhibited  in  the  most  degrading  view, 
while  history  and  experience  fully  concur  in  the  condemnation.  Man  is 
represented  as  vile,  as  degraded  below  the  condition  of  the  brutes,  and 
the  facts  on  which  the  charge  is  grounded,  were  so  notorious,  that  they 
could  not  be  denied.  Nor  could  the  most  uncultivated  Pagans  otfer  any 
apology  for  their  conduct.  Their  sins  were  against  nature,  and  their 
ignorance  of  God  was  in  spite  of  the  revelation  of  his  character  in  the 
works  of  creation.  They  are  condemned  by  the  standard  they  themselves 
recognize,  and  their  own  mutual  recriminations  and  defences  prove  that 
they  were  fully  aware  of  sin  and  responsibility. 

But  are  not  the  Jews  excepted  from  this  black  catalogue  of  crimes  ? 
Are  they  not  righteous  through  that  holy,  just,  and  good  law  which  they 
received  from  the  God  of  Israel  ?  By  no  means.  By  the  testimony  of 
that  revelation  which  they  received,  all  men  are  guilty,  and  this  testimony 
directly  implies  those  to  whom  the  revelation  was  given.  With  this 
experience  also  coincides.  The  Apostle  charges  them  as  actually  doing 
the  same  things  which  they  condemned  in  the  Heathens.  Both,  then, 
are  guilty,  and  from  their  superior  light  the  Jews  must  be  the  most 
guilty. 

Nor  was  it  ever  in  contemplation  of  the  law  of  Moses  to  give  the 
Jews  a  righteousness  by  their  own  obedience.  The  law  was  designed 
rather  to  manifest  their  guilt.  By  the  law  there  was  to  no  individual  a 
righteousness  unto  life  ;  by  the  law  was  the  "  knowledge  of  sin."  All 
men,  then,  without  exception,  were  shut  up  unto  condemnation. 

But  this  law  veiled  the  truth,  which  the  Apostle  now  unfolds,  and 
exhibits  in  the  strongest  light.  He  proclaims  a  righteousness  so  perfect, 
as  to  answer  all  the  demands  of  law,  both  as  to  penalty'  and  obedience — 
a  wghteousness  so  free  as  to  extend  to  the  very  chief  of  sinners.  This 
righteousness  is  in  Jesus  Christ.  He  has  borne  the  curse  of  the  law, 
and  perfectly  obeyed  all  its  precepts.  All  his  obedience  becomes  ours 
by  believing  the  testimony  of  the  Father  concerning  his  Son,  and  trust- 
ing in  him.  The  most  guilty  child  of  Adam,  whether  he  be  Jew  or 
Gentile,  becomes  perfectly  righteous  the  moment  he  believes  in  the 
work  of  Christ.  This  glorious  plan  of  salvation  vindicates  the  law, 
exalts  the  character  of  God,  and  reconciles  mercy  with  justice.  In  the 
gospel  grace  appears ;  in  the  gospel  grace  reigns ;  but  it  reigns  not  on 
the  ruins  of  law  and  justice,  but  in  the  more  glorious  establishment  of 
both  ;  it  reigns  through  righteousness  unto  eternal  life  by  Jesus  Christ 
our  Lord.  In  the  salvation  of  rnen  by  the  Son  of  God,  the  law  is  not 
made  void.  It  is  magnified  and  made  honorable.  In  this  salvation  sin 
is  not  represented  as  harmless.  It  is  here  seen  in  a  more  awful  light 
than  in  the  future  punishment  of  the  wicked.  The  gospel  is  the  only 
manifestation  of  God  in  the  full  glory  of  his  character  as  the  just  God, 


ROMANS    v.,    21.  235 

yet  the  Saviour — punishing  sin  to  the  utmost  extent  of  its  demerit,  at 
the  same  time  that  his  mercy  reaches  to  the  most  guilty  of  the  children 
of  men. 

The  doctrine  contained  in  this  chapter  is  so  important,  and  often  so 
ill  understood,  that  it  appears  proper  to  subjoin  the  following  valuable 
remarks  from  the  Presbyterian  Magazine,  contained  in  the  conclusion 
of  the  Review,*  which  has  again  and  again  been  quoted  above.  They 
are  introduced  by  observing,  that  Mr.  Stuart's  denial  of  a  federal  the- 
ology bears  a  most  impressive  witness  respecting  the  evil  of  surrender- 
ing any  part  of  the  truth  of  Scripture. 

"  The  rejection  of  Adam's  covenant  headship  has  led  Mr.  Stuart  to  an 
abandonment  of  the  doctrine  of  Christ's  representative  character.  The 
indissoluble  connexion  between  these  was,  indeed,  long  ago  remarked, 
and  the  progress  of  error,  as  exemplified  in  this  author,  verifies  with  sur- 
prising accuracy,  the  anticipation  of  the  doctors  of  the  Theological 
Faculty  of  Leyden,  in  a  testimony  on  the  subject  of  original  sin,  borne 
by  them  on  the  15th  November,  1645.  'We  have  learned,'  say  they, 
'  with  great  pain,  that  the  doctrine  which  has  been  by  common  consent 
seceived  as  scriptural,  respecting  the  imputation  of  Adam's  sm,  is  now 
disturbed  ;  although,  Avhen  it  is  denied,  the  original  corruption  of 
human  nature  cannot  be  just,  and  a  transition  is  easy  to  a  denial  of  the 
imputation  of  the  second  Adam's  righteousness. ' 

"  We  need  not  enter  into  any  lengthened  refutation  of  the  perilous 
and  unsupported  assertion,  that  the  federal  '  form  of  theology'  is  not 
essential  '  to  the  Christian  doctrine  of  redemption.'  The  marvel 
is,  how  any  man  who  had  studied  the  Epistle  to  the  Hebrews  could 
evade  the  force  of  such  declarations,  as  that  Christ  is  '  the  mediator  of 
the  new  covenant,'  or  escape  the  conviction  that  he  represented  the 
elect  as  their  head  in  a  federal  arrangement.  To  such  a  relationship 
between  him  and  his  people,  likewise,  the  whole  legal  dispensation 
pointed.  The  impressive  ceremony  of  the  scape-goat  represented, 
by  the  plainest  symbols,  a  transfer — an  imputation  of  guilt;  and 
prophecy  intimated  it  in  the  unambiguous  announcement,  that  '  the 
Lord  laid  o?i  him  the  iniquity  of  us  all.'  The  Scripture  is  so  pervad- 
ed by  federal  language  and  allusions,  that  he  who  would  remove  from 
it  the  doctrine  of  Christ's  covenant  headship,  would  need  either  to 
write  it  anew,  or  to  expound  it  on  some  unheard-of  principle. 

"  But  is  a  covenant  relation  necessary  '  to  the  Christian  doctrine  of 
depravity  ? '  So  at  least  it  appears  to  us  ;  and  the  reader  who  will 
consult  the  dissertation  of  Rivelus,  from  which  the  above  opinion  of 
the  divines  of  Leyden  has  been  extracted,  will  find  that  it  has  appeared 
so  to  almost  all  the  fathers  of  the  Reformation,  and  to  a  host  of 
eminent  reformed  divines,  a   mere   catalogue   of  whose  names  would 

*  From  a  memoir  of  the  life  of  Mr.  James  Halley,  which  has  lately  been  published, 
it  appears  that  he  was  the  author  of  the  above  review.  His  learning  and  accomplish- 
ments as  a  sciiolar,  but  above  all  his  solidity  and  spirituality  of  mind  promised,  had  his 
life  been  spared,  to  have  made  him  a  workman  eminently  fitted  rightly  to  divide  the 
word  of  God. 


836  ROMANS    v.,    21. 

occupy  several  of  our  pages.  But  we  are  very  far  from  resting  lliis 
senliincnt  on  human  authority ;  we  appeal  to  the  hiw  and  to  the  testi- 
mony of  God. 

"First,  then,  that  God  treated  with  Adam,  not  merely  by  way  of 
comiiKuidment,  but  by  way  of  covenant,  we  regard  as  manifest  from 
the  train  of  events  as  recorded  in  the  commencement  of  (ienesis. 
There  were  two  contracting  parties.  There  was  something  to  be  done 
by  the  one,  which,  on  the  part  of  the  other,  was  to  meet  with  a  certaai 
reconjpense  ;  for  the  threatening  of  deatli,  in  case  of  eating  the  forbid- 
den fruit,  bears  with  it  the  counterpart  assurance,  tliat,  if  llic  creature 
continued  in  obedience,  his  stale  of  happiness  would  be  indefinitely 
prolonged;  the  existence  of  a  promise  is  implied  in  the  words  of  the 
Apostle  (Cial.  iii.,  12),  'the  man  that  docth  them  shall  live  in  them,' 
and  similar  expressions  clsewiiere  ;  and  the  very  thought,  that  a  me- 
nace was  uttered,  unminglcd  with  any  more  cheering  intimation,  ac- 
cuses the  God  of  all  Grace  of  being  more  ready  to  punish  than  to 
crown.  There  was,  in  fine,  on  the  part  of  Adam,  an  acceptance  of  the 
offered  terms  ;  for  to  suppose  it  otherwise,  is  to  embrace  the  contradic- 
tion, that  a  creature  could  be  holy,  and  yet  his  will  at  war  with  his 
Creator's.  It  is  of  no  consequence  to  object  that  the  covenant  is  not 
fully  developed  ;  for  the  early  part  of  the  Mosaic  narrative  is  remark- 
able for  its  rapidity,  and  neitlier  is  the  covenant  of  grace  evolved  into 
any  amplitude  of  detail  in  the  record  of  its  first  announcement  in  Para- 
dise. 

"  Secondly,  That  Adam  in  the  covenant  was  the  head  of  all  his  off- 
spring, appears  from  a  variety  of  considerations.  For  example,  the 
train  of  events  as  recorded  in  Genesis,  to  which  we  may  here  renew 
our  reference,  intimates,  not  obscurely,  tiial  Adam  was  dealt  with  in  all 
things  as  the  representative  of  humanity.  Tiie  blessing  of  increase  was 
not  designed  for  him  alone  ;  nor  the  donation  of  empire  over  tiie  crea- 
tures ;  nor  the  institution  of  the  Sabbatic  rest  ;  nor  the  curse  that  was 
launched  forth  against  the  ground  ;  nor  the  sentence  which  consigned 
him  over  to  the  grave.  It  is  in  vain  to  object,  that  not  one  word  is 
said  of  posterity  in  the  recital  of  these  promises,  and  injunctions,  and 
threatenings,  and  maledictions ;  for  experience  proves  tiieir  universal 
application,  and  proves  it  antecedently  to  all  individual  guilt,  for  the  in- 
fant is  affected  by  that  curse  wherewith  the  earth  is  stricken.  And  if 
any  one  is  included  in  the  sentence,  he  must  first  have  been  compre- 
hended in  the  threatening ;  wiiich  lands  us  in  the  doctrine  of  the  fede- 
ral headship  of  Adam.  Again,  why,  in  1  Cor.  xv.,  is  Christ  called  the 
second  man — the  second  Adam  ?  The  only  assignable  reason  is  his 
covenant  headship  ;  for  never  could  his  resurrection  have  been  viewed, 
not  only  as  demonstrative  of  the  possibility  of  the  reviviscence  of  others, 
but  as  betokening  and  implying  the  final  disruption,  by  all  believers,  of 
the  bands  of  death,  except  on  some  principle,  amounting  to  the  admission 
of  the  fundamental  truth,  tliat  he  was  their  great  federal  representative. 

"  From  this  view,  which  rests  on  such  clear  grounds,  of  the  constitut- 
ed connexion  between  our  first  progenitor  and  liis  offspring,  the  impu- 
tation of  his  guilt  to  tiiem  directly  follows.     If  there  were  one  with 


ROMANS   v.,    21.  237 

him  in  receiving  the  law,  in  possessing  ability  to  observe  it,  and  in 
coming  under  an  obligation  to  obedience,  they  were  one  with  him  also 
in  his  breach  of  tlie  condition  of  the  covenant.  He  broke  the  first  link 
of  the  golden  chain  which  primarily  united  all  mankind  to  their  Maker, 
and  the  dependent  parts  of  it  necessarily  partook  of  the  separation. 
But  imputation  might  be  established  by  independent  processes  of 
reasoning ;  and  thus,  from  two  different  directions,  a  flood  of  light 
might  be  poured  upon  the  doctrines,  if  we  had  space  to  pursue  tiie 
inquiry. 

"  1 .  We  might  refer,  for  a  strong  presumptive  proof,  to  the  analogy 
and  correspondence  between  the  economy  of  condemnation  and  the 
economy  of  redemption — the  ministration  of  death  and  the  ministration 
of  life.  In  the  latter  we  find  an  imputed  righteousness  and  an  inherent 
holiness,  the  one  constituting  the  matter  of  the  believer's  justification, 
and  the  other  preparing  him  for  glory  ;  and  so,  in  the  former,  we  might 
expect  to  find  an  imputed  guilt  and  an  inherent  sinfulness,  the  one  being 
the  antecedent  ground  of  the  sentence  of  death,  and  the  other  carrying 
the  criminal  downwards  in  an  augmented  fitness  for  the  society  of  the 
lost.  Thus,  imputed  guilt  occupies,  in  the  one  part  of  the  scheme,  a 
place  co-ordinate  to  that  which  imputed  righteousness  holds  in  the 
other,  inborn  depravity  corresponds  to  the  miplanted  principles  of  sanc- 
tification,  and  an  exact  harmony  is  maintained  between  the  divine  dis- 
pensations. 

"  2.  We  might  prosecute,  in  the  next  place,  an  argument,  at  which  we 
have  already  hinted,  from  the  sufferings  and  mortality  of  sucklings. 
Not  only  do  the  'cries  of  infants,  who  are  only  eloquent  to  grief,  but 
dumb  to  all  things  else,  discover  the  miseries  that  attend  them,' 
and  'the  tears  which  are  born  with  their  eyes,  signify  they  are 
come  into  a  state  of  sorrow,'  but  a  very  large  proportion  of  the  human 
race  is  swept  away  into  the  grave  at  the  very  dawn  of  their  being. 
Like  Jonah's  gourd,  they  spring  up  and  wither  in  a  night.  Now,  on 
Mr.  Stuart's  principle,  that  notiiing  but  actual  transgression  deserves 
the  name,  we  have  here  a  punishment  without  a  crime — the  wages 
apart  from  the  deed  which  earns  them.  But  this  cannot  be  under  the 
government  of  him  who  is  righteous  in  all  his  ways.  Assuredly,  in- 
fants would  not  die,  if  they  were  not  guilty — a  sinless  soul  would  not 
be  lodged  in  a  mortal  habitation.  It  is  no  valid  objection  to  this,  that 
Christ's  body  was  mortal ;  for  '  he  was  made  sin  for  us.'  Death, 
then,  follows  sin  like  its  shadow  ;  and,  like  the  shadow,  demonstrates 
the  real  presence  of  tiie  substance.  It  follows  that  infants  are  sinners  ; 
and,  since  actual  offence  is  impossible,  they  are  sinners  in  the  ancient 
transgression  of  their  first  father. 

"  3.  We  might,  in  fine,  argue  backwards  from  the  fact,  acknowledged 
even  by  Mr,  Stuart,  that  we  '  are  born  destitute  of  holiness.'  This 
original  destitution,  in  virtue  of  which  we  are  '  by  nature  children  of 
wrath,'  must  proceed  from  God,  either  as  a  Creator,  or  as  the  Sovereign 
Lord,  or  as  a  Judge.  But  it  does  not  come  from  him  as  Creator  simply, 
for  in  this  respect  we  hold  the  same  relation  to  him  as  Adam  did,  who 
was  formed  in  righteousness  and  true  holiness ;  nor  as  Lord  over  all, 


238  ROMANS    v.,    21, 

for  it  were  blaspliemy  to  iinaijino  tliat  ho  would  employ  his  supreme 
dominion  in  proiriolinjj  the  nun  of  a  rational  creature.  It  is  resolved, 
therefore,  into  a  judicial  infliction — an  intliclion  on  account  of  some 
sin  committed  before  wc  had  a  being  ;  and,  as  this  infliction  has  pass- 
ed upon  every  man  since  our  first  progenitor — to  his  grand  offence, 
which  the  Apostle,  throughout  this  passage,  represents  as  so  pregnant 
with  evil,  it  must  of  consequence  be  referred.  Hence,  as  punishment 
infers  guilt,  the  stain  of  his  iniquity  is  ours — his  guilt  is  ours  by  im- 
putation. 

"Mr.  Stuart  admits  that, '  in  consequence  of  Adam's  fall,  and  without 
any  act  or  concurrence  of  their  own,'  all  his  posterity  arc  subject  to 
'  suflcrings  in  the  present  state  ;' — that  their  nature  is  brought  under  a 
^moral  degradation,^ — '  an  imperfect  condition,  in  which  it  is  certain 
that  the  sensual  passions  will  get  the  victory  and  lead  them  to  sin,  and 
certain  that  they  will  never  have  any  holiness  without  being  born 
again,' — and  in  which  the  second  death  will  certainly  come  upon  them, 
without  the  interposition  of  mercy  through  Christ.'  This  is  slated, 
doubtless,  in  milder  phrases  than  the  other, — in  the  language  of  a  man 
giving  forth  an  opinion  which  he  receives,  not  denouncing  one  which  he 
rejects ;  but  it  possesses  all  the  substantial  features  of  the  other 
scheme,  and  involves  all  its  principles — with  the  exception  of  that 
principle — the  principle  of  imputation, — which,  so  far  as  man's  feeble 
intellect  can  penetrate,  supplies  the  only  key  to  the  whole,  and  vindi- 
cates the  Creator  from  the  charge  of  cruelty.  The  question  is  simply, 
— shall  we  regard  the  deprivation  of  original  righteousness  as  judicial- 
ly connected  with  Adam's  first  transgression,  or  as  linked  to  it  by  some 
bond  of  arbitrary  and  mysterious  severity?  The  reader  expects,  no 
doubt,  to  find  all  '  llie  elements'  of  Mr.  Stuart's  '  moral  nature  sponta- 
neously in  array,'  against  the  latter  of  these  suppositions.  But  no  ;  it 
is  his  own  opinion  ;  an  opinion  of  which  the  native  hideousness  can 
only  be  veiled  by  the  novel  expedient  of  transforming  into  a  peculiar 
species  of  discipline  all  the  evils  which  originate  in  the  fall. 

"  But  it  is  urged  again,  thai  such  an  imputation  of  guilt  is  at  variance 
with  the  general  principles  of  the  Divine  administration, — of  which  it 
is  a  fundamental  law,  that '  the  son  shall  not  bear  the  iniquity  of  the 
Father,'  Ezek.  xviii.,  20.  We  had  always  understood  that  the  funda- 
mental laws  of  God's  moral  government  were  embodied  in  the  Deca- 
logue. And  there  we  read  (Exod.  xx.,  5)  that  the  Lord  is  '  a  jealous 
God,  visiting  the  iniquity  of  the  fathers  upon  the  children.'  But  is 
there,  indeed,  an  inconsistency  in  the  word  of  insj)iration  ?  Are  con- 
tradictory principles  announced  as  alike  fundamental  ?  No,  truly. 
God's  general  right  to  punish  the  offspring  for  their  parent's  gviilt  was 
declared  from  Sinai, — and  the  course  of  Providence,  in  such  cases  as 
that  of  Dathan  and  Abiram,  as  well  as  in  the  indiscriminate  destruc- 
tion wrought  by  the  flood,  which  spared  not  a  single  infant  because  of 
its  imagined  innoccncy — has  impressively  repeated  the  intimation. 
Ezekiel  was  only  commissioned  to  declare,  in  a  special  instance,  a  for- 
bearing to  insist  on  this  right.  Besides,  were  the  prophet's  message 
taken  as  the  promulgation  of  a  fundamental  statute,  it  would  be  impos- 


ROMANS    v.,    21.  239 

sible  to  escape  from  the  imputation  of  contravening  it,  even  although 
we  were  to  prune  and  pare  down  our  theological  system,  till  it  was  re- 
duced to  the  most  meagre  Pelagianism.  By  having  the  evil  example 
of  our  parents  set  before  us — to  take  no  higher  ground — wc  arc,  in 
consequence  of  Adam's  transgression,  placed  in  less  favorable  circum- 
stances than  those  in  which  he  was  situated  ;  and  in  this  way  wc  bear 
the  iniquity  of  our  father.  On  Mr.  Stuart's  system,  this  becomes  more 
obvious  still ;  so  that,  with  this  view  of  the  announcement  of  Ezckiel, 
his  own  scliemc  is  at  irreconcileable  variance.  The  view  of  that  an- 
nouncement, which  we  have  presented  above,  removes  this  difficulty 
from  his  scheme  ;  but  it  also  removes  it  from  ours. 

"  But  there  is  one  consequence  of  Mr.  Stuart's  views  of  original  sin, 
whicli,  at  the  risk  of  being  blamed  for  prolixity,  we  cannot  omit  to  no- 
tice. This  opinion,  as  already  stated,  is,  that  no  one  can  be  sentenced 
to  the  extreme  punislnnent  of  sin,  except  for  actual  transgression — that 
we  are  not  born  in  a  state  of  condemnation — that,  in  the  higliest  and 
most  awful  sense  of  the  words,  we  are  not  '  by  nature  the  children  of 
wrath.'  Now,  from  this  it  irresistibly  follows,  that  infants,  not  having 
sinned  actually,  and  so  (according  to  him)  not  being  under  the  curse, 
do  not  need  salvation.  '  The  whole  have  no  need  of  a  physician,  but 
they  that  are  sick.'  Mr.  Stuart  evidently  feels  this  difficuhy,  and  la- 
bors to  escape  from  it.  He  urges,  that,  since  infants  are  born  destitute 
of  holiness,  and  since  '  without  holiness  no  man  shall  see  the  Lord,' 
Christ  has  much  to  do  for  tliem  by  his  Spirit,  in  removing  the  imperfec- 
tion of  their  nature,  and  in  imparting  to  them  a  positive  taste  for  the 
sacred  exercises  and  joys  of  heaven.  On  this  ground,  and  to  this  ex- 
tent, he  thinks  that  the  Lord  Jesus  may  properly  enough  be  called  their 
Saviour.  But  this  falls  far  short  of  the  scriptural  representations  of  the 
great  salvation  of  the  gospel.  In  that  salvation,  deliverance  from 
wrath  is  a  principal  element.  But,  according  to  Mr.  Stuart's  scheme, 
this  has  no  place  in  the  case  of  infants.  They  are  not  saved  from 
wrath ;  they  are  not  saved  from  sin  ;  no  positive  evil  is  removed  from 
them ;  they  are  only  made  partakers  of  certain  good  dispositions  to 
which  they  were  primarily  strangers.  Their  first  state  is  a  pure  negative ; 
Christ  bestows  some  positive  gifts  upon  them,  and  so  becomes  their  Sa- 
viour. In  short,  he  sanctifies  them  by  his  Spirit.  But  he  does  not 
procure  their  justification  ;  they  obtain  it  for  themselves  ;  although  not 
holy,  they  are  harmless  and  undefiled.  And  hence,  ipso  facto,  they 
are  accepted  as  righteous.  They  are  directly,  and  without  Emmanuel's 
intervention,  embraced  in  the  provisions  of  that  eternal  law  which 
nexes  immortality  to  innocence  ;  of  redemption,  therefore,  properly  so 
called,  they  have  no  necessity.  This  system  involves  some  strange 
anomalies — enough  to  destroy  the  authority  of  any  scheme  of  doctrine. 
Christ  is  in  it  called  a  Saviour ;  but  the  first  step  in  the  mighty  pro- 
cess is  taken,  and  one  important  part  of  it  is  fully  accomplished,  not  in 
consequence  of  his  work,  but  because  of  the  very  condition  of  nature 
in  those  whom  he  came  to  save.  These  objects  of  his  love  are  promot- 
ed and  perfected,  but  not  redeemed ;  and  although  in  a  certain  sense 
he  saved  them,  their  lips  must  be  sealed,  when,  among  the  ranks  of  the 


240  ROMANS    VI. 

glorified,  llicrc  reverberates  the  cverlastin/r  song, — '  Thou  wast  slain, 
and  hasi  redeemed  us  to  (lod  by  lliy  l)lood.' 

"  In  disinissiiiij  the  subject  of  original  sin,  we  cannot  permit  it  to  es- 
cajie  without  a  passing  remark,  Mr.  Sluart's  n^peatcd  alFirmation,  that 
the  rccc'iveil  doctrine  on  that  topic  originated  with  Augustine.  As  he 
gives  no  proof  of  this,  we  shall  be  excused  for  meeting  his  authority 
with  that  (certainly  not  inferior)  of  Gerard  John  Vossius,  from  whose 
history  of  Pelagianism  we  extract  the  following  thesis,  which  he  sup- 
ports by  ajipropriate  quotations  from  the  fathers.  *  The  Church  uni- 
versal has  ALWAYS  thus  ju(1ged,  that  the  first  sin  is  imputed  to  all,'  &c. 
And,  again,  '  Augustine  proves  this  dogma  from  the  writings  of  the 
earlier  fathers  from  whom  lie  produces  testimonies  so  plain  (and  scarce- 
ly less  remarkable  are  many  which  he  has  omitted),  that  it  is  altogether 
marvellous,  that  there  were  any  of  old,  or  are  any  of  this  day,  who 
themselves  believe,  and  would  persuade  otiiers  that  this  doctrine  is  an 
invention  of  Augustine.' 

"  No  truth  revealed  in  the  Divine  word  stirs  up  against  itself  more 
than  the  doctrine  of  original  sin,  the  enmity  of  the  human  heart ;  and 
none,  accordingly,  has  met,  in  different  ages,  with  more  deterniined  and 
perseveruig  opposition  ;  yet  a  right  understanding  of  it  is  absolutely 
necessary  to  any  satisfactory  knowledge  of  the  plan  of  mercy.  In  the 
church's  earlier  days,  all  tlie  ingenuity  of  Pclagius  was  exerted  in  at- 
tempts to  explain  it  away  from  the  page  of  inspiration.  Shortly  after 
the  Reformation,  the  Remonstrants  and  Socinians  revived  his  heresy, 
the  former  veiling  it  under  many  cautious  restrictions,  and  the  latter 
far  over-stepping  even  the  errors  of  the  master;  more  recently  still, 
Taylor  of  Norwich  proposed  a  new  and  unheard  of  system,  rivalling 
Socinianism  in  audacity  of  interpretation, — and  in  our  own  days.  Pro- 
fessor Stuart  has  assailed  the  faith  of  the  Reformed  churches,  and,  as 
we  firmly  believe  of  that  scripture  on  which  they  are  built,  with  a 
calmness,  indeed,  which  honorably  distinguishes  him  from  the  mass  of 
its  enemies,  but  we  feel  bound  to  say,  with  a  want  of  logic,  and  a 
straining  of  criticism,  which  would  do  no  dishonor  to  the  most  accom- 
plished disciple  of  the  school  of  Taylor.  Our  readers  must  have 
gathered  ere  now  that  we  do  not  estimate  Mr.  Stuart's  scholarship  so 
highly  as  it  has  generally  been  valued,  and  that  we  regard  his  theology 
as  most  unsound.  We  coincide  entirely  in  Mr.  Ilaldane's  impressions 
of  tiie  responsibility  resting  upon  those  who  have  recommended  his 
Commentary." 


CHAPTER  VI. 


In  the  preceding  part  of  the  Epistle  the  universal  depravity  and  guilt 
of  man,  and  the  free  salvation  through  the  blood  of  the  Lord  Jesus 
Christ,  had  been  fully  exhibited.  Paul  now  proceeds  to  prove  the 
intimate  connection  between  the  justification  of  believers  and  their  sanc- 
tificalion.     He  commences  by  stating  an  objection  which  has  in  all 


ROMANS    VI.,    1.  841 

•  ages  been  advanced  as  an  unansv^^erable  argument  against  salvation  by 
grace.  He  asks,  what  is  the  consequence  of  the  doctrine  he  has  been 
inculcating?  If  justification  be  bestowed  through  faith,  without 
works,  and  if,  where  sin  abounded,  grace  has  much  more  abounded, 
may  we  not  continue  in  sin  that  grace  may  abound  ?  No  objection 
could  be  more  plausible.  It  is  such  as  will  forcibly  strike  every  natural 
man  and  is  as  common  now  as  it  was  in  the  days  of  the  Apostle. 

Paul  repels  this  charge  by  declaring  the  union  of  believers  with 
Jesus  Christ,  by  whom,  as  is  represented  in  baptism,  his  people  are 
dead  to  sin,  and  risen  with  him  to  walk  in  newness  of  life.  Having 
established  these  important  truths,  he  urges  (ver.  1 1 )  on  those  whom  he 
addresses  the  duty  of  being  convinced  that  such  is  their  actual  state. 
In  verses  12  and  13,  he  warns  them  not  to  abuse  this  conviction;  and 
for  their  encouragement  in  fighting  the  good  fight  of  faith,  to  which 
they  are  called,  assures  them  that  in  the  14th  verse  that  sin  shall  not 
have  dominion  over  them,  because  they  are  not  under  the  law  but 
under  grace.  Thus,  the  Apostle  proves,  that,  by  the  gracious  provision 
of  the  covenant  of  God,  ratified  by  the  blood  of  him  with  whom  they 
are  inseparably  united,  they  who  are  justified  cannot  continue  to  live  in 
sin  ;  but  though  sin  shall  not  have  dominion  over  them,  still,  as  their 
sanctification  is  not  yet  perfect,  he  goes  on  to  address  them  as  liable  to 
temptation.  What  he  had  said,  therefore,  concerning  their  state  as 
being  in  Christ,  did  not  preclude  the  duty  of  watchfulness  ;  nor,  since 
they  had  formerly  been  the  servants  of  sin,  of  now  proving  that  they 
were  the  servants  of  God,  by  walking  in  holiness  of  life.  Paul  con- 
cludes by  an  animated  appeal  to  their  own  experience  of  the  past,  and 
to  their  prospects  for  the  future.  He  asks  what  fruit  had  they  in  their 
former  ways,  which  could  only  conduct  to  shame  and  death  ?  On  the 
other  hand,  he  exhorts  them  to  press  onwards  in  the  course  of  holiness, 
at  the  end  of  which  they  would  receive  the  crown  of  everlasting  life. 
But  along  with  this  assurance,  he  reminds  them  of  the  important  truth, 
that  while  the  jxist  recompense  of  sin  is  death,  eternal  life  is  the  gift  of 
God,  tluough  Jesus  Christ  our  Lord. 

V.  1. — What  shall  we  say  then  ?     Shall  we  continue  in  sin,  that  grace  may  abound  ? 

What  shall  we  say  then  ? — That  is,  what  conclusion  are  we  to  draw 
from  the  doctrine  previously  taught  ?  The  question  is  first  asked 
generally.  In  the  following  words  it  is  asked  particularly, — Shall  we 
continue  in  sin,  that  grace  may  abound  ?  Many  expound  this  objec- 
tion, as  coming  from  a  Jew,  and  imagine  a  sort  of  dialogue  between 
him  and  the  Apostle.  For  this  there  is  no  ground.  The  supposition 
of  a  dialogue  in  different  parts  of  this  Epistle  has  been  said  to  give  life 
and  interest  to  the  argument ;  but  instead  of  this  it  is  only  cumbersome 
and  entangling.  There  is  no  necessity  for  the  introduction  of  an 
objector.  It  is  quite  sufficient  for  the  writer  to  state  the  substance  of 
the  objection  in  his  own  words.  It  was  essential  for  the  Apostle  to 
vindicate  his  doctrine,  not  only  from  such  objections  as  he  knew  would 
be  made  by  the  enemies  of  the  cross  of  Christ,  to  whom  he  has  an 

16 


242  ROMANS    VI.,    2. 

eye  tlirougliout  the  wliolc  of  the  Epistle,  but  also  to  Christians  them- 
selves, Avhom  he  was  directly  addressing.  We  see  in  his  answer  in 
the  following  verses,  to  the  questions  thus  proposed,  what  an  ample 
field  it  opened  for  demonstrating  the  beautiful  harmony  of  the  |)lan  of 
salvation,  and  of  proving  how  every  part  of  it  bears  upon  and  supports 
ihe  rest. 

V.  2. — God  forbid.     How  shall  we,  that  are  dead  to  sin,  live  any  longer  therein  ? 

Paul,  in  his  usual  manner,  on  similar  occasions,  strongly  rejects  such 
a  consequence  as  the  question  in  the  first  verse  supposes,  and  asks 
another,  which  implies  the  absolute  incongruity  of  the  assumption  that 
Christians  will  be  emboldened  to  continue  in  sin,  by  the  knowledge  of 
their  being  freely  justified.  On  the  very  ground  on  which  the  objec- 
tion rests,  he  siiows  that  this  is  impossible. 

We  that  are  dead  to  sin. — The  meaning  of  this  expression  is  very  gene- 
rally misunderstood,  and  extended  to  include  death  to  ihe  poiver  of  sin, 
to  which  it  has  not  the  smallest  reference.  It  exclusively  indicates  the 
justification  of  believers,  and  their  freedom  from  the  guilt  of  sin,  hav- 
ing no  allusion  to  their  sanctificalion,  which,  however,  as  the  Apostle 
immediately  proceeds  to  prove,  necessarily  follows.  It  was  indispen- 
sable, in  the  view  of  obviating  the  objection  proposed,  distinctly  to 
characterize  both  the  persons,  and  their  state  of  justification,  to  whom 
the  answer  he  was  about  to  give  applied.  Accordingly,  by  using  the 
term  we,  he  shows  that  he  speaks  of  the  same  persons,  of  whose  justi- 
fication he  had  been  treating  in  the  conclusion  of  the  fourth,  and  in  the 
first  part  of  the  foregoing  chapter,  to  whom,  in  this  way,  he  there  refers 
more  than  twenty  times.  Their  justification  he  expresses  by  the  term 
dead  to  sin,  which,  though  only  a  part  of  justification,  implies  all  that 
it  includes.  No  other  designation  could  have  been  so  well  adapted  to 
introduce  the  development  of  their  state,  and  its  inseparable  conse- 
quences, as  contained  in  the  following  verses.  This  term,  then,  is 
most  appropriately  employed.  Formerly,  tht  persons  spoken  of  were 
dead  in  sin,  but  now  they  were  dead  to  it,  as  it  is  said  in  the  7lh  verse, 
they  are  justified  from  it.  In  the  seventh  chapter,  it  is  affirmed,  that 
believers  are  dead  to  the  law.  They  are  therefore  dead  to  sin,  for  the 
strength  of  sin  is  the  law,  and,  consequently,  sin  has  lost  its  power  to 
condemn  them,  their  connection  with  it,  in  respect  to  its  guilt,  being  for 
ever  broken.  In  the  10th  verse,  it  is  said  that  Christ  died  unto  sin, 
and  liveth  to  God,  and  in  the  same  way  believers  have  died  to  sin,  and 
are  alive  to  God,  to  serve  him  in  newness  of  life. 

It  has  indeed  been  argued,  that  if  the  expression,  dead  to  sin,  does 
not  comprehend  death  to  the  power  of  sin,  it  does  not  contain  an  answer 
to  the  objection  urged  in  the  preceding  verse.  Even,  however,  though 
the  power  of  sin  were  included,  it  could  not  be  considered  as  an  answer 
by  which  the  objection  was  removed,  but  simply  a  denial  of  its  validity. 
But  it  is  not  intended  as  an  answer,  though  it  clearly  infers  that  union 
with  Jesus  Christ,  which  is  immediately  after  exhibited  as  the  complete 
answer.     Without  this  union  we  cannot  be  dead  to  sin,  but  being  united 


ROMANS   VI.,    2.  243 

to  him,  believers  are  not  only  dead  to  it,  but  also  by  necessary  conse- 
quence risen  wrjtli  him  to  walk  in  newness  of  life.  Nothing  could  be 
more  conclusive  than  in  this  manner  to  show,  that  so  far  from  the  doc- 
trine of  justification  leading  to  the  evil  supposed,  on  the  contrary,  it 
provides  full  security  against  it.  Paul,  accordingly,  presents  that  very 
aspect  of* this  doctrine,  namely,  death  to  sin,  w^hich  peculiarly  bears  on 
the  point,  and  this  for  the  purpose  of  introducing  that  union  by  which 
it  lakes  place,  which  is  at  once  the  cause,  botii  of  justification  and  sanc- 
tification.  So  far,  therefore,  from  these  being  contrary  the  one  to  the 
other,  or  of  the  first  being  in  the  smallest  degree  opposed  to  the  last,  they 
are  inseparable  ;  and  thus  the  possibility  of  those  who  are  justified 
continuing  in  sin,  that  grace  may  abound,  is  absolutely  precluded. 

Dr.  Macknight  translates  the  phrase,  "  dead  to  sin,"  "  have  died  by 
sin."  This  does  not  convey  the  Apostle's  meaning,  but  an  idea  alto- 
gether different,  and  entirely  misrepresents  the  import  of  the  passage. 
All  men  have  died  by  sin,  but  believers  only  are  dead  to  the  guilt  of 
sin,  and  it  is  of  its  guilt  exclusively  that  the  Apostle  here  speaks. 
Unbelievers  will  not,  through  all  eternity,  be  dead  to  sin.  Dr.  Mac- 
knight says  that  the  common  translation  "  is  absurd,  for  a  person's 
living  in  sin  who  is  dead  to  it,  is  evidently  a  contradiction  in  terms," 
But  had  he  understood  the  meaning  of  the  expression,  "  dead  to  sin," 
he  would  have  seen  that  there  is  nothing  in  this  translation  either  con- 
tradictory or  absurd.  He  ought  also  to  have  observed  that  the  phrase- 
ology to  which  he  objects,  is  not  an  assertion,  that  they  who  are  dead 
to  sni  live  in  it,  but  is  a  question  that  supposes  the  incompatibility  of 
the  thing  referred  to. 

Mr.  Stuart  also  totally  misunderstands  the  signification  of  the  expres- 
sion "  dead  to  sin,"  which,  he  says,  "  means  to  renounce  sin  ;  to  become 
as  it  were  insensible  to  its  exciting  power  and  influence,  as  a  dead 
person  is  incapable  of  sensibility."  The  clause  that  follows — Shall  we 
that  are  dead  to  sin,  live  any  longer  therein  ?  he  interprets  thus, — 
"  How  shall  we  who  have  renounced  sin,  and  profess  to  be  insensible 
to  its  influence,  any  more  continue  to  practise  it,  or  to  be  influenced  by 
it  ?"  On  this  it  is  remarked,  in  the  Presbyterian  Review,  that  "  the 
objection  stated  by  the  Apostle  is,  that  the  tendency  of  his  doctrine  of 
justification  by  faith  was  bad,  leading  to  licentiousness,  and  what  sort 
of  refutation  is  it  to  reply,  whatever  its  tendency  may  be,  nevertheless, 
it  should  not  produce  such  effects  because  we  have  professed  other- 
wise. Professions  might  be  multiplied  a  thousand-fold,  and  yet  the 
tendency  of  the  doctrine  would  remain  the  same,  and  the  objection  con- 
sequently would  remain  in  all  its  force.  Nay,  it  is  plain  that  such  a 
reply  as  this  takes  for  granted  that  the  tendency  of  the  doctrine  by 
itself  is  to  licentiousness,  and  that  in  order  to  prevent  these  its  natural 
effects  from  being  developed,  the  person  who  receives  it  must  be 
hemmed  around  with  innumerable  professions  and  obligations,  to  re- 
nounce those  sins  into  which  he  might  naturally  be  led  by  such  a 
doctrine  standing  alone,"  Mr.  Stuart's  explanation  of  becoming  insen- 
sible to  the  exciting  power  or  influence  of  sin,  as  a  dead  person  is  inca- 
pable of  sensibility,  perfectly  coincides  with  the  Popish  interpretation 


244  ROMANS    VI.,    2. 

of  tlic  passage — *'  The  spirit,  llic  heart,  the  judgincnl,  have  no  more 
hfe  (oT  sin  than  those  of  a  dead  man  for  the  world."  But  the  Roman 
Cathohc  Qucsnel,  perceiving'  that  his  interpretation  is  contradicted  by 
experience,  immediately  adds  :  "  Ah,  who  is  it  tiiat  is  dead  and  insensi- 
ble to  the  praises,  to  the  pleasures,  to  the  advantages  of  the  world  ?" 
Mr.  Stuart,  however,  disregarding  both  fact  and  experience,  adheres  to 
his  interpretation,  and  announces  the  third  time  : — "  To  become  dead  to 
sin,  or  to  die  to  sm,  plainly  means,  then,  to  become  insensible  to  its* 
influence,  to  be  unmoved  by  it  ;  in  other  words,  to  renounce  it  and 
refrain  from  the  practise  of  it."  This  is  justly  chargeable  witji  the  ab- 
surdity unjustly  charged  by  Dr.  Macknight  on  the  common  translation 
of  the  passage.  The  assertion  then  would  be,  as  we  refrain  from  the 
practice  of  sin,  we  cannot  continue  to  practise  it.  According  to  Mr. 
Stuart's  interpretation,  when  it  is  enjoined  on  believers,  verse  11,  to 
reckon  themselves  dead  to  sin,  the  meaning  would  be  that  they  should 
reckon  themselves  perfect. 

In  order  to  understand  the  manner  in  which  the  Apostle  meets  and 
obviates  the  objection,  that  the  doctrine  of  justification  by  grace  tends 
to  encourage  Christians  to  continue  in  sin,  the  ground  on  which  he 
founds  his  denial  of  its  validity  must  be  particularly  attended  to.  He 
does  not  rest  it,  according  to  Dr.  Macknight,  on  the  impossibility  of 
believers  "hoping  to  live  eternally  by  continuing  in  sin,"  if  they  have 
died  by  it.  This  would  not  only  be  no  adequate  security  against  such 
an  effect,  but,  owing  to  the  strength  of  human  depravity,  no  security  at 
all.  Neither  does  he  rest  it  on  their  having  ceased,  according  to  Mr. 
Stuart,  to  feel  the  influence  of  sin,  which  is  alike  contrary  to  Scripture 
and  experience.  Nor,  according  to  Mr.  Tholuck,  because  "  they  obey 
it  in  nothing  more,"  which  is  not  only  repugnant  to  truth,  but  would  be 
simply  a  denial  of  the  allegation  without  the  shadow  of  proof.  He 
rests  it  in  no  degree,  either  on  any  motive  presented  to  them,  or  on  any 
change  produced  in  themselves,  as  these  writers  suppose.  It  should 
also  be  observed  that,  when  the  Apostle  characterizes  believers  as  dead 
to  sin,  he  is  not  introducing  something  new,  as  would  be  the  case  were 
cither  Dr.  Macknight's  or  Mr.  Stuart's  or  Mr.  Tholuck's  explanation  of 
the  term  correct.  He  is  indicating  the  slate  of  those  to  whom  the 
objection  applies  in  order  to  its  refutation.  That  it  does  not  lead  them 
to  continue  in  sin  he  had  in  effect  shown  already,  in  verses  3d  and  4th 
of  the  foregoing  chapter,  vviiere  he  had  declared  the  accompaniments 
of  their  justification.  But  as  this  objection  is  constantly  insisted  on, 
and  is  so  congenial  to  human  nature,  and,  besides,  might  appear  plausi- 
ble from  the  fact  that  they  are  the  ungodly  who  are  justified,  chap,  iv., 
5,  he  still  considered  it  proper  to  meet  it  fully  and  directly.  Paul 
therefore  proceeds  formally  to  repel  such  a  calumny  against  his  doc- 
trine, by  exhibiting  in  further  detail  in  the  following  verses  the  grounds 
of  justification  to  which  he  had  referred,  chap,  iv.,  24,  25,  namely,  the 
interest  of  believers  both  in  the  death  and  resurrection  of  our  Lord 
Jesus  Christ.  The  expression,  then,  dead  to  sin,  does  not  in  any  de- 
gree relate  to  their  character  or  conduct,  but  exclusively  to  their  state 
before  God.     Their  character  or  conduct,  with  regard  to  abstinenqe 


ROMANS    VI.,    2.  1^45 

from  the  commission  of  sin,  is  referred  to  in  the  question  that  follows, 
demanding,  How  those  who  are  dead  to  sin  shall  live  any  longer  there- 
in?" But  to  explain  the  expression  "  dead  to  sin,"  as  meaning  dead 
to  the  influence  and  love  of  sin,  is  entirely  erroneous,  and  what  the 
Apostle  by  no  means  asserts.  Death  to  the  influence  and  love  of  sin 
must  involve  their  annihilation  in  the  person  of  whom  this  could  be 
affirmed,  for  death  annihilates  to  its  subject  all  things  whatsoever,  and 
in  this  case  it  might  well  be  said  with  Mr.  Stuart,  that  a  man  who  is 
dead  to  sin  has  "  become  insensible  to  its  excitin^  power  or  influence, 
as  a  dead  person  is  incapable  of  sensibility."  How  Mr.  Stuart  could 
make  such  statements,  thrice  repeated,  yet  totally  unfounded,  and  flatly 
contradicted  by  every  man's  experience,  is  indeed  astonishing. 

Utterly  erroneous,  too,  is  the  explanation  of  other  Commentators, 
who  say  that  the  meaning  is  dead  to  "  the  guilt  and  power"  of  sin,  thus 
joining  death  to  the  power,  to  death  to  the  guilt  of  sin.  This  indicates 
a  condition  with  respect  to  sin  which  was  never  realized  in  any  of  the 
children  of  Adam  while  in  this  world.  No  believer  is  dead  to  the 
power  of  sin,  as  Paul  has  abundantly  shown  in  the  7th  chapter  of  this 
Epistle.  On  the  contrary,  he  there  affirms  that  there  was  a  law  in  his 
members  which  warred  against  the  law  of  his  mind,  that  he  did  the 
things  he  would  not,  and  that  when  he  would  do  good,  evil  (and  what 
is  this  but  the  power  of  sin  ? )  was  present  with  him.  The  same  truth 
is  clearly  exhibited  in  all  the  other  Epistles,  in  which  believers  are  so 
often  reproved  for  giving  way  to  the  power  of  sin,  and  earnestly  exhort- 
ed and  warned  again.st  doing  so.  But  when  the  expression  is  under- 
stood as  exclusively  signifying  dead  to  the  guilt  of  sin,  it  may  and 
must  be  taken  in  the  full  sense  of  what  death  imparts,  being  nothing 
less  than  absolute,  total,  and  final  deliverance  from  its  guilt.  To  sup- 
pose, then,  that  in  these  words  there  is  the  smallest  reference  to  the 
character  or  conduct  of  believers — to  their  freedom  from  the  love  or 
power  of  sin — to  conjoin  these  in  any  respect,  or  in  any  degree,  with 
their  freedom  from  its  guilt,  in  other  words,  with  their  justified  state, 
is  not  merely  to  misapprehend  the  meaning  of  the  Apostle,  but  to 
represent  him  as  stating  that  to  be  a  fact  which  has  no  existence ; 
while  it  deprives  the  passage  of  the  consolation  to  believers,  which, 
when  properly  understood,  it  is  so  eminently  calculated  to  impart. 

In  proof  of  the  correctness  of  this  view  of  the  subject,  let  it  be  re- 
membered that  the  Apostle's  refutation  in  the  following  verses,  of  the 
supposed  objection,  does  not  rest  on  the  supposition  that  sin  is  mortified 
in  himself  and  those  whom  he  is  addressing,  or  that  they  are  released 
from  any  propensity  to  it ;  but  on  the  fact  of  their  being  one  with  Jesus 
Christ.  They  are  united  to  him  in  his  death,  and  consequently  in  liis 
life,  which  was  communicated  to  them  by  Him  who  is  "  a  quickening 
spirit," — and  thus  their  walking  with  him  in  newness  of  life,  as  well  as 
their  resurrection  with  him,  are  secured.  These  ideas  are  exhibited  in 
the  3d,  4th,  5th,  and  6th  verses.  In  the  7th  verse,  the  reason  of  the 
whole  is  summed  up  ;  for  he  who  is  dead  (with  Christ)  is  justified  from 
sin,"  and  in  the  8tli  verse,  that  which  will  afterwards  follow  our  being 
justified  from  sin  is  stated — "  If  we  be  dead  with  Christ,  we  believe 


846  ROMANS    VI.,    2. 

that  we  shall  also*Iive  with  liim."  Finally,  in  t.ie  9th  and  10th  verses, 
the  Apostle  declares  the  consequence  of  Christ's  dying  to  sin  to  be, 
tiiat  he  liveth  unto  God.  The  same  elfect  in  respect  to  the  members 
must  follow,  as  to  the  Head  with  whom  believers  are  one  ;  and  there- 
foi-e,  he  immediately  proceeds  to  assure  the/n,  in  the  14th  verse,  that 
sin  shall  not  have  dominion  over  them.  Tiie  result,  then,  of  the  doc- 
trine of  justification  by  grace  is  the  very  reverse  of  giving  not  merely 
license,  but  even  place  to  continue  in  sin.  On  the  contrary,  according 
to  that  doctrine,  the  power  of  God  is  engaged  to  secure  to  those  who 
are  dead  to  sin,  i.  e.  justified,  a  life  of  holiness  corresponding  with  that 
state  into  which,  by  their  union  with  his  Son,  he  has  brought  them. 

The  full  import  and  consequence  of  being  dead  to  sin,  will  be  found, 
chap,  iv.,  7,  8.  "  Blessed  are  they  whose  iniquities  are  forgiven,  and 
whose  sins  are  covered.  Blessed  is  the  man  to  whom  the  Lord  will 
not  impute  sin."  They  who  are  dead  to  sin  arc  those  from  whom,  in 
its  guilt  or  condemning  power,  it  is  in  Christ  Jesus  entirely  removed. 
Such  persons,  whose  sins  are  thus  covered,  are  pronounced  "  blessed." 
They  enjoy  the  favor  and  blessing  of  God.  The  necessary  effect  of 
this  blessing  is  declared  in  the  new  covenant,  according  to  which,  when 
God  is  merciful  to  the  unrighteousness  of  his  people,  and  remembers 
their  sins  and  inicjuities  no  more,  he  puts  his  laws  into  their  mind,  and 
writes  them  in  their  hearts,  and  promises  that  he  will  be  to  them  a 
God,  and  they  shall  be  to  him  a  people.  In  one  word,  they  who  are 
dead  to  sin  are  united  to  him  who  is  the  fountain  of  life  and  holiness, 
and  are  thus  delivered  from  the  curse  pronounced  upon  those  who, 
being  under  the  law,  continue  not  in  all  things  that  are  written  in  the 
book  of  the  law  to  do  them.  The  guilt  of  their  sins,  which  sepa- 
rated between  them  and  God,  having  now  been  cancelled,  they  enjoy 
his  favor,  and  all  its  blessed  effects.  It  is  upon  these  great  truths  that 
the  Apostle  rests  his  absolute  denial  that  the  doctrine  of  justification  by 
grace,  which  he  had  been  unfolding,  is  compatible  with  continuing  to 
live  in  sin. 

Live  any  longer  therein. — To  continue  in  sin,  and  to  live  any  longer 
therein,  are  equivalent  expressions,  implying  that  before  their  death  to 
sin,  the  Apostle  himself,  and  all  those  whom  he  now  addressed,  were 
enslaved  by  sin  and  lived  in  it.  In  the  same  way — in  writing  to  the 
saints  at  Ephesus — he  says,  that  formerly  he  and  all  of  them  had 
their  conversation  among  the  children  of  disobedience,  fulfilling  the  de- 
sires of  the  flesh  and  of  the  mind.  By  denying,  then,  that  believers 
contmue  in  sin,  he  does  not  mean  to  say  that  they  never  commit  sin, 
or  fall  into  it,  or,  according  to  Mr.  Stuart,  have  become  insensible  to 
its  influence,  or  to  Mr.  Tholuck,  that  they  "  obey  it  in  nothing  any 
more  ;"  for,  as  has  been  observed,  it  is  abundantly  shown  in  the  7th 
chapter,  where  he  gives  an  account  of  his  own  experience  (which  is 
also  the  experience  of  every  Christian),  that  this  is  very  iar  from 
being  a  fact ;  but  he  denies  that  they  continue  to  live  as  formerly  in 
sin  and  ungodliness,  which  he  had  shown  was  impossible.  Here  it 
may  however  be  remarked,  that  the  full  answer  which  in  the  following 
verses  is  given  to  the  objection  brought  against  the  tendency  of  the 


ROMANS  VI.,   3.  247 

doctrine  of  justification,  cannot  be  understood  by  the  natural  man,  to 
whom  i^.  must  appear  foolishness.  Hence,  the  same  calumny  is  re- 
peated to  the  present  day  against  this  part  of  divine  truth. 

V.  3. — Know  ye  not,  that  so  many  of  us  as  were  baptized  into  Jesus  Christ,  were  bap- 
tized into  his  deatii  ? 

In  this  and  the  following  verses,  Paul  proceeds  to  give  his  full  an- 
swer to  the  objection  he  had  supposed,  by  showing  that  the  sanctijica- 
tioii  of  believers  rests  on  the  same  foundalion,  and  springs  from  the 
same  source  as  their  justification,  namely,  their  union  with  Jesus  Christ, 
and,  therefore,  so  far  from  their  being  contrary  to  each  other,  they  are 
not  merely  in  perfect  harmony,  but  absolutely  inseparable ;  and  not  only 
so,  but  the  one  cannot  exist  xuithout  the  other.  In  the  conclusion  of  the 
preceding  chapter  he  had  declared  that  sin  had  reigned  unto  death.  It 
reigned  unto  the  death  of  Jesus  Christ,  the  surety  of  his  people,  who,  as 
is  said  in  the  4th  verse  of  the  chapter  before  us,  "  died  unto  sin."  But 
as  in  his  death  its  reign  as  to  him  terminated,  so  its  reign  also  terminated 
as  to  all  his  people,  who  with  him  are  "  dead  to  sin."  The  effect,  then, 
of  his  death  being  the  termination  of  the  reign  of  sin,  it  was  at  the  same 
time  to  them  the  commencement  of  the  reign  of  grace,  which  took  place 
"  through  righteousness, — the  everlasting  righteousness  brought  in  by 
his  death."  Instead,  therefore,  of  being  under  the  reign  of  sin.  Chris- 
tians are  under  grace,  whereby  they  "  serve  God  acceptably  with  reve- 
rence and  godly  fear,"  Heb.  xii.,  28.  It  may,  however,  be  remarked, 
that  although  their  union  with  Christ  is  the  ground  of  the  Apostle's 
denial,  that  believers  will  be  induced  to  continue  in  sin  that  grace  may 
abound,  and  of  their  absolute  security  that  this  shall  not  be  its  effect,  yet 
he  does  not  fail  to  present,  as  in  the  concluding  part  of  this  chapter,  such 
motives  to  abstain  from  sin  as  are  calculated  powerfully  to  influence  their 
conduct.  The  consideration,  too,  that  they  died  with  Christ,  and  are 
risen  with  him  to  newness  of  life,  connected  with  the  certainty  that  they 
shall  live  with  him  in  future  glory,  announced  in  the  5th  and  8th  verses, 
furnishes  the  strongest  motives  to  the  love  of  God,  which  is  the  grand 
spring  of  obedience,  for  we  love  him  when  we  know  that  he  has  first 
loved  us.  That  this  view  of  the  death  of  Christ,  and  of  our  death  with 
him,  operates  as  a  powerful  motive  to  the  love  of  God,  is  shown,  2  Cor. 
v.,  14,  where  it  is  said,  "  The  love  of  Christ  constraineth  us;  because  we 
thus  judge,  that  if  one  died  for  all,  then  were  all  dead  (or  all  died). 
And  that  he  died  for  all,  that  they  which  live  should  not  henceforth  live 
unto  themselves,  but  unto  him  which  died  for  them,  and  rose  again." 
Although,  then,  the  solid  ground  and  absolute  security  that  believers 
shall  not  live  in  sin,  is  shown  to  consist  in  their  union  with  Christ,  yet 
motives  are  not  excluded. 

In  the  verse  before  us  the  Apostle  proves  that  Christians  are  dead  to 
sin,  because  they  died  with  Christ.  The  rite  of  Baptism  exhibi^ts  Chris- 
tians as  dying,  as  buried,  and  as  risen  with  Christ.  K?iow  ye  not. — He 
refers  to  what  he  is  now  declaring  as  a  thing  well-known  to  those  whom 
he  addresses.  Baptized  into  Jesus  Christ. — By  faith  believers  are  made 
one  with  Christ :  they  become  members  of  his  body.     This  oneness  is 


848  ROMANS    VI.,    4. 

rcprcscntod  emblematically  by  baptism.  Baptized  into  his  death. — In 
Baptism,  they  are  also  represented  as  dyinfr  with  Christ.  This  rite,  then, 
proceeds  on  the  fact  that  they  have  died  with  him  who  bore  their  sins. 
Tluis,  the  satisfaction  rendered  to  the  justice  of  God,  by  him,  is  a  satis- 
faction from  them,  as  they  are  constituent  parts  of  his  body.  The  be- 
liever is  one  with  Christ  as  truly  as  he  was  one  with  Adiun — he  dies 
with  Christ  as  truly  as  he  died  with  Adam.  Christ's  righteousness  is  his 
as  truly  as  Adam's  sin  was  his.  By  a  divine  constitution  all  Adam's 
posterity  are  one  with  him,  and  so  his  first  sin  is  really  and  truly  theirs. 
By  a  similar  divine  constitution,  all  Christ's  people  are  one  with  him, 
and  his  obedience  is  as  truly  theirs  as  if  they  had  yielded  it,  and  his  death 
as  if  they  had  suffered  it.  When  it  is  said  that  Christians  have  died 
with  Christ,  there  is  no  more  figure  than  when  it  is  said  that  they  have 
died  in  Adam. 

The  figure  of  baptism  was  very  early  mistaken  for  a  reality,  and 
accordingly  some  of  the  fathers  speak  of  the  baptized  person  as  truly 
born  again  in  the  water.  They  supposed  him  to  go  into  the  water  with 
all  his  sins  upon  him,  and  to  come  out  of  it  without  them.  This  indeed 
is  the  case  with  baptism  figuratively.  But  the  carnal  mind  soon  turned 
the  figure  into  a  reality.  It  appears  to  the  impatience  of  man  too 
tedious  and  ineffectual  a  way  to  wait  on  God's  method  of  converting 
sinners  by  his  Holy  Spirit  through  the  truth,  and  therefore  they  have 
effected  this  much  more  extensively  by  the  performance  of  external  rites. 
When,  according  to  many,  the  rite  is  observed,  it  cannot  be  doubted 
that  the  truth  denoted  by  it  has  been  accomplished.  The  same  dis- 
position has  been  the  origin  of  Transubstantiation.  The  bread  and 
wine  in  the  Lo'd's  Supper  are  figuratively  the  body  and  blood  of 
Christ ;  but  they  have  been  turned  into  the  real  body,  blood,  soul,  and 
divinity  of  the  Lord,  and  the  external  rite  has  become  salvation. 

So  niany  of  us. — This  does  not  imply  that  any  of  those  to  whom 
the  Apostle  wrote  were  not  baptized,  for  there  could  be  no  room  for 
such  a  possibility.  It  applies  to  the  whole  of  them,  as  well  as  to 
himself,  and  not  merely  to  a  part.  -It  amounts  to  the  same  thing  as 
if  it  had  been  said,  "  We  who  were  baptized ;"  as  in  Acts  iii.,  24, 
"  As  many  as  have  spoken,"  that  is,  all  who  have  spoken,  for  all  the 
prophets  spoke 

V.  A. — Therefore  we  are  buried  with  him  in  baptism  into  death  :  that  like  as  Christ 
was  raised  up  from  the  dead  by  the  glory  of  the  Father,  even  so  we  also  should  walk  in 
newness  of  life. 

The  death  of  Christ  was  the  means  by  which  sin  was  destroyed,  and 
his  burial  the  proof  of  the  reality  of  his  death.  Christians  are  there- 
fore represented  as  buried  with  him  by  baptism  into  his  death,  in  token 
that  they  really  died  with  him  ;  and  if  buried  with  him,  it  is  not  that 
they  shall  remain  in  the  grave,  but  as  Christ  arose  from  the  dead  they 
should  also  rise.  Their  baptism,  then,  is  the  figure  of  their  complete 
deliverance  from  the  guilt  of  sin,  signifying  that  God  places  to  their 
account  the  death  of  Christ  as  their  own  death  :  it  is  also  a  figure 
of  their  purification  and  resurrection  for  the  ser\'ice  of  God. 


ROMANS    VI.,    4.  249 

J^y  the  glory  of  the  Father. — The  exercise  of  that  Ahnighty  power 
of  God,  by  which,  in  various  passages,  it  is  asserted  that  Christ  was 
made  alive  again,  was  most  glorious  to  God  who  raised  him  up. 
Christ's  resurrection  is  also  ascribed  to  himself,  because  he  was  a  par- 
taker with  the  Father  of  that  power  by  which  he  was  raised.  "  I  lay 
down  my  life  that  I  might  take  it  again."  "  Destroy  this  temple, 
and  in  three  days  I  will  raise  it  up."  To  reconcile  these,  and  similar 
passages,  with  those  that  ascribe  his  resurrection  to  the  Father,  it 
must  be  observed,  that  if  the  principle  be  regarded  by  which  our 
Lord  was  raised  up,  it  is  to  be  referred  to  that  divine  power  which 
belongs  in  common  to  the  Father  and  the  Son.  The  Son  was  raised 
equally  by  his  own  power  as  by  that  of  his  Father,  because  he  pos- 
sessed the  divine  as  well  as  the  human  nature.  But  as  in  the  work 
of  redemption  the  Father  acts  as  the  Sovereign  ruler,  it  is  He  who 
has  received  the  satisfaction,  and  who,  having  received  it,  has  given  to 
the  Son  its  just  recompense  in  raising  him  from  the  dead.  His  resur- 
rection, then,  in  this  view,  took  place  by  the  decree  of  the  Eternal 
Father,  pronounced  from  his  judgment  throne. 

Even  so  we  also  should  walk  in  newness  of  life. — It  is  the  purpose 
of  our  rising  with  Christ,  that  we  also,  by  the  glory  or  power  of  the 
Father,  2  Cor.  xiii.,  4,  should  walk  in  newness  of  life.  The  resurrec- 
tion of  Christ  was  the  effect  of  the  power  of  God,  not  in  the  ordinary 
way  of  nature,  but  of  a  supernatural  exertion  of  power.  In  the  same 
manner,  believers  are  raisetl  to  walk  in  newness  of  life.  It  is  thus,  that 
when  Paul,  Eph.  i.,  20,  exalts  the  supernatural  virtue  of  grace  by  which 
we  are  converted,  he  compares  it  to  the  exceeding  greatness  of  that 
power  by  which  Christ  was  raised  from  the  dead.  This  shows  the  force 
of  the  Apostle's  answer  to  the  objection  he  is  combating.  Believers 
are  dead  to  the  guilt  of  sin,  and,  if  so,  the  ground  of  their  separation 
from  God  being  removed,  his  Almighty  power  is  engaged  and  exerted 
to  cause  them  to  walk  with  their  risen  Lord  in  that  new  life  which  they 
derive  from  him.  It  was,  then,  the  purpose  of  Christ's  death  that 
his  people  should  become  dead  to  sin,  and  alive  unto  righteousness. 
"  Who  his  own  self  bare  our  sins  in  his  own  body  on  the  tree,  that  we 
being  dead  to  sins,  should  live  unto  righteousness,"  1  Pet.  ii.,  24.  On 
this  same  ground,  when  viewing  it  simply  as  a  motive,  Paul  reminds 
believers  that  since  they  are  dead  with  Christ,  they  should  set  their  affec- 
tions on  things  above,  and  not  on  things  on  the  earth,  assuring  them 
that  when  he  who  is  their  life  shall  appear,  then  shall  they  also  appear 
with  him  in  glory,  Col.  iii.,  4.  And  again  he  declares,  "  If  we  be  dead 
with  him,  we  shall  also  live  with  him,"  2  Tim.  ii.,  1 1. 

Dr.  Macknight  is  greatly  mistaken  when  he  applies  what  is  said  in 
this  verse  to  the  new  life,  which  does  not  take  place  till  after  the  resur- 
rection of  the  body.  This  destroys  the  whole  force  of  the  Apostle's 
reasoning,  who  is  showing  that  believers  cannot  continue  in  sin,  not 
only  as  they  are  dead  to  sin,  but  as  they  are  risen  with  Christ,  thus 
receiving  a  new  and  supernatural  life,  for  the  purpose  of  walking  iti 
obedience  to  God. 


250  ROMANS    VI.,    6. 

V.  5. — For  if  we  havp  been  planted  tonelher  in  the  likeness  of  his  death,  we  shall  be 
also  in  the  likeness  of  his  resurrection  : 

For  if. — The  conditional  statement  is  here  evidently  founded  on  what 
is  premised-  The  Apostle  docs  not  pass  to  a  new  argument  to  prove 
that  we  are  dead  with  Clirist  ;  but  having  asserted  the  burial  of  the 
Christian  with  Christ  in  baptism,  he  goes  on  to  show  that  his  resurrec- 
tion with  him  is  equally  iuji)lu'd.  If  we  have  been  buried  with  Christ 
so  we  shall  rise  with  him.  Phinted  together. — The  word  in  the  original, 
when  it  refers  to  trees,  designates  planting  them  in  the  same  place  or 
bed.  It  signifies  the  closest  union  of  any  kind  as  being  incorporated, 
growing  together,  joined  with,  united.  The  meaning  then  is,  that  as  in 
baptism  we  have  been  exhibited  as  one  with  Christ  in  his  death,  so  in 
due  time  we  shall  be  conformed  to  him  in  the  likeness  of  his  resurrec- 
tion. 

Wc  shall  be. — The  use  here  of  the  future  tense  has  caused  much  per- 
plexity respecting  the  connexion  of  this  verse  with  the  preceding,  and 
contrary  to  its  obvious  meaning,  the  present  time  has  been  substituted. 
But  while  the  proper  force  of  the  future  time  is  preserved,  the  two 
verses  stand  closely  cormected.  Both  a  spiritual  and  a  literal  resurrection 
are  referred  to  in  the  emblem  of  baptism  ;  but  in  the  preceding  verse, 
the  former  only  is  brought  into  view,  as  being  that  which  served  the 
Apostle's  immediate  purpose.  In  this  verse,  in  employing  the  future 
tense,  he  refers  to  the  literal  resurrection  hereafter,  as  being  inseparably 
connected  with  what  he  had  just  advanced  concerning  walking  in  new- 
ness of  life  ;  and  thus  he  unfolds  the  whole  mystery  included  in  dying 
and  rising  with  Christ,  both  in  this  world  and  the  world  to  come.  Be- 
lievers have  already  been  raised  spiritually  with  Christ  to  w^alk  with  him 
on  earth  in  newness  of  life,  and  with  equal  certainty  they  shall  be  raised 
to  live  with  Ilim  in  heaven.  This  meaning  is  confirmed  by  what  is  said 
afterwards  in  the  Sth  and  9th  verses.  How  powerful  is  this  considera- 
tion, if  viewed  as  a  motive  to  the  believer  to  walk  in  this  world  with  his 
risen  Lord  in  newness  of  life !  "  Every  man  that  hath  this  hope  in  him 
purifieth  himself  even  as  he  is  pure,"  1  John  iii.,  3. 

V.  6. — Knowing  this,  that  our  old  man  is  crucified  with  him  that  the  body  of  sin 
might  he  destroyed,  that  henceforth  we  should  not  serve  sin. 

Knowing  this. — That  is,  assuming  it  as  a  thing  with  which  they  were 
already  well  acquainted,  or  a  thing  which  they  should  know.  That  our 
old  man  was  crucified  with  him. — Paul  draws  here  the  same  conclusion 
from  the  believer's  crucifixion  with  Christ  that  he  had  previously  drawn 
from  his  baptism  into  Christ's  death.  All  believers  died  witn  Christ  on 
the  cross,  as  they  were  all  one  in  him,  and  represented  by  him.  Their 
old  man,  Eph.  iv.,  22  ;  Col.  iii.,  9,  or  sinful  nature,  was  crucified  to- 
gether with  Christ.  If,  then,  their  old  man  has  been  crucified  with  him, 
it  cannot  be  that  they  will  for  the  future  live  according  to  their  old  nature. 
That  the  body  of  sin  mi'^ht  be  destroyed. — Body  of  sin,  that  is  sin  em- 
bodied, meaning  the  whole  combination  and  strength  of  corruption,  as 
having  all  its  members  joined  into  a  perfect  body.     The  purpose  of  his 


ROMANS    VI,,    7.  251 

people's  crucifixion  with  Christ  was,  that  this  body  of  sin  should  finally 
perish  and  be  annihilated.  It  is  called  a  body,  as  consisting  of  various 
members,  like  a  complete  and  entire  body — a  mass  of  sin ;  not  one  sin, 
but  all  sin.  The  terra  body  is  used,  because  it  is  of  a  body  only  that 
there  can  be  a  literal  crucifixion,  and  this  body  is  called  the  body  of  sin, 
that  it  may  not  be  supposed  that  it  is  the  natural  body  which  is  meant. 

That  henceforth  ivc  should  not  serve  sin. — The  design  of  the  believer's 
crucifixion  with  Christ  is  that  he  may  not  henceforth  be  a  slave  to  sin. 
This  implies  that  all  men  who  do  not  believe  in  Christ  are  slaves  to  sin, 
as  wholly  and  as  absolutely  under  its  power  as  a  slave  is  to  his  master. 
But  the  end  of  our  crucifixion  with  Christ  by  faith  in  his  death,  is,  that 
we  may  be  delivered  from  this  slavery.  Believers,  then,  should  resist  sin 
as  they  would  avoid  the  most  cruel  slavery.  If  this  be  the  end  of  cruci- 
fixion with  Christ,  those  cannot  be  considered  as  crucified  with  Christ 
who  are  the  slaves  of  sin.  Christians,  then,  may  be  known  by  their 
lives,  as  the  tree  is  known  by  its  fruits.  It  was  the  result  of  Paul's  cru- 
cifixion with  Christ,  that  Christ  lived  in  him.  "I  am  crucified  with 
Christ :  nevertheless  I  live ;  yet  not  I,  but  Christ  liveth  in  me,"  Gal.  ii.,  20. 

V.  7. — For  he  that  is  dead  is  freed  from  sin. 

For  he  that  is  dead ;  that  is,  dead  with  Christ,  as  is  said  in  the  fol- 
lowing verse. — This  does  not  mean  natural  death,  but  death  in  all  its 
extent,  signifying  "  the  second  death,"  the  penalty  of  which  Christ 
suffered,  and  therefore  all  his  members  have  suffered  it  with  him.  Freed 
from  sin. — The  original  word,  which  is  here  translated  freed,  different 
from  that  rendered /ree  inverses  18,  20,  22,  is  literally,  ^'z^6^/^ec/.  It 
occurs  fifteen  times  in  this  Epistle,  and  twenty-five  times  in  other  parts 
of  the  New  Testament :  and  except  in  this  verse,  and  one  other  where 
it  is  translated  righteous,  is  uniformly  rendered  by  the  word  justified. 
In  this  verse,  as  in  all  the  other  passages,  its  proper  rendering  ought  to 
be  retained,  instead  of  being  exchanged  for  the  term  "/reeS,"  which 
has  evidently  been  selected  to  convey  a  different  sense.  To  retain  its 
proper  translation  in  this  place  is  absolutely  necessary,  in  order  clearly 
to  perceive  the  great  and  cheering  truth  here  announced,  as  well  as  to 
apprehend  the  full  force  of  the  Apostle's  answer  to  the  objection  stated 
in  the  first  verke.  As  to  the  phrase  "justified  from  sin,"  we  find  the 
Apostle  expressing  himself  in  the  same  manner  (Acts  xiii.,  39),  "  By 
him  all  that  believe  are  justified  from  all  things,  from  which  ye  could 
not  be  justified  by  the  law  of  Moses."  . 

No  objection  can  be  made  to  the  use  of  the  expression  "justified," 
since  the  Apostle  is  speaking  of  the  state  of  believers,  to  which  it  is 
strictly  applicable.  In  justification,  which  is  a  judicial  and  irrevocable 
sentence  pronounced  by  God,  there  are  two  parts  :  the  one  includes 
absolution  from  the  guilt  of  the  breach  of  the  law  :  the  other,  the  pos- 
session of  that  obedience  to  its  precepts  which  the  law  demands.  These 
being  inseparable,  they  are  both  included  in  the  expression  justified 
from  sin.  If  a  man  be  dead  with  Christ,  he  possesses,  as  has  been 
observed,  all  the  blessings  which,  according  to  the  tenor  of  the  new 
covenant,  are  included  in  and  connected  with  the  state  of  justification 


252  ROMANS    VI.,    7. 

by  grace.  Instead,  then,  of  encouraging  him  to  continue  in  sin,  it 
furnishes  absolute  security  against  such  a  result,  and  insures  the  cer- 
tainty (hat  he  shall  walk  in  newness  of  life  until  he  attains  the  pos- 
session of  eternal  glory.  The  Apostle,  therefore,  is  so  far  from  admit- 
ting (hat,  according  to  the  sui)pose(l  objection  which  he  is  combating, 
gratuitous  justification  is  opposed  to  sanctification,  that,  after  having 
shown,  in  the  preceding  verses,  that  sanctification  springs  from  union 
with  Christ,  he  here  asserts,  as  he  had  formerly  proved,  that  on  the  very 
same  ground  the  doctrine  of  justification  is  established.  The  one 
cannot,  therefore,  be  hostile  to  the  interests  of  the  other. 

The  bond  by  which  sinners  are  kept  under  the  power  of  sin  is  the 
curse  of  the  law.  This  curse,  which  is  the  penalty  of  disobedience, 
consists  in  man  being  cut  off  from  all  .communion  with  God.  By 
throwing  off  his  allegiance  to  his  Creator,  he  has  become  the  subject  of 
the  devil,  and  is  led  captive  by  him  at  his  will.  The  curse  consists  in 
being  given  up  to  sin,  which  is  represented  as  reigning  over  the  human 
race,  and  exercising  an  absolute  dominion.  So  long  as  the  sinner  is 
under  the  guilt  of  sin,  God  can  have  no  friendly  intercourse  with  him  ; 
for  what  communion  hath  light  with  darkness  ?  But  Christ  having 
cancelled  his  people's  guilt,  having  redeemed  them  from  the  curse  of  the 
law,  and  invested  them  with  the  robe  of  his  righteousness,  there  is  no 
longer  any  obstacle  to  their  communion  wi(h  God,  or  any  barrier  to  the 
free  ingress  of  sanctifying  grace.  As  the  sin  of  the  first  man  divested 
of  holiness  every  one  of  his  descendants,  causing  each  individual  to 
enter  the  world  dead  in  trespasses  and  sins,  in  like  manner  the  obedi- 
ence of  the  second  Adam  imparts  holiness  to  all  his  members,  so  that 
they  can  no  longer  remain  under  (he  (hraldom  of  sin.  Were  a  sinner 
when  he  is  redeemed  not  also  sanctified,  it  would  argue  that  he  was 
still  under  the  curse,  and  not  restored  to  the  favor  ot'  God.  Besides, 
what  is  the  state  of  the  believer  ?  He  is  now  united  to  him  who  has 
the-  inexhaustible  fulness  of  the  Spirit,  and  he  cannot  fail  to  participate 
in  the  spirit  of  holiness  which  dwells  without  measure  in  his  glorious 
Head.  It  is  impossible  that  the  streams  can  be  dried  up  when  the 
fountain  continui's  to  flow,  and  it  is  equally  impossible  for  the  members 
not  to  share  m  the  same  holiness  which  dwells  so  abundantly  in  the 
Head.  As  the  branch  when  united  to  the  living  vine  necessarily  par- 
takes of  its  life  and  fatness,  so  the  sinner  when  united  to  Christ  must 
receive  an  abundant  supply  of  sanctifying  grace  out  of  his  immeasura- 
ble fulness.  The  moment,  therefore,  that  he  is  by  faith  brought  into 
union  with  the  second  Adam — the  grand  truth  on  which  the  Apostle 
had  been  insisting  in  the  preceding  part  of  this  chapter,  by  means  of 
which  believers  are  dead  to  sin — in  that  moment  the  source  of  sancti- 
fication is  opened  up,  and  streams  of  purifying  grace  flow  into  his 
soul.  He  is  delivered  from  the  law  whereby  sin  had  dominion  over 
him.     He  is  one  with  him  who  is  the  fountain  of  holiness. 

These  are  the  grounds  on  which  justification  and  sanctification  are 
inseparably  connected  ;  and  the  reasons  why  those  who  are  dead  to  sin, 
or,  as  it  is  here  expressed,  justified  from  sin,  can  no  longer  live  thereiti. 
{"rom  all  this,  we  see  the  necessity  of  retaining  the  Apostle's  expression 


ROMANS   VI.,    8.  253 

in  the  verse  before  us,  justified  from  sin.  That  it  has  been  exchanged 
for  the  ierm  freed  in  the  English,  as  well  as  in  most  of  the  French  ver- 
sions, and  that  commentators  are  so  generally  undecided  as  to  the  proper 
rendering,  arises  from  not  clearly  perceiving  the  ground  on  which  the 
Apostle  exclusively  rests  his  denial  of  the  consequence  charged  on  his 
doctrine  of  justification,  as  leading  to  licentiousness.  But  on  no  other 
ground  than  that,  as  above  explained,  on  which  he  has  triumphantly 
vindicated  it  from  this  supposed  pernicious  consequence,  can  it  be  proved 
not  to  have  such  a  tendency,  and  not  to  lead  to  such  result.  On  this 
ground,  his  vindication  must  for  ever  stand  unshaken.  Had  his  answer 
to  the  question  in  the  first  verse  ultimately  rested,  according  to  the  rea- 
son given  by  Dr  Macknight,  on  the  force  of  a  ?)iotive  presented  to 
believers,  however  strong  in  itself,  such  as  their  having  experienced  the 
dreadful  effects  of  sin  in  having  died  by  it,  or  on  the  fallacious  idea, 
according  to  Mr.  Stuart,  that  they  were  insensible  to  its  influence,  how 
weak,  as  has  been  remarked,  insufficient,  and  delusive,  considering  the 
state  of  human  nature,  would  such  reasons  have  been,  on  which  to  have 
rested  his  confident  denial  that  they  could  continue  to  live  in  sin.  But 
when  the  Apostle  exhibits,  as  the  cause  of  the  believer's  not  continuing 
in  sin,  his  union  with  Christ,  and  the  power  of  God  in  Christ  Jesus,  as 
he  does  in  the  preceding  verses,  he  rests  it  on  a  foundation  as  stable  as 
the  throne  of  God.  He  had  taught,  in  the  foregoing  part  of  the  Epistle, 
that  Jesus  Christ  is  made  to  his  people  righteousness  ;  he  here  teaches 
that  he  is  also  made  to  them  sanctification.  Throughout  the  whole  of 
the  discussion,  it  is  material  to  keep  in  mind,  that  they  to  whom,  along 
with  himself,  the  Apostle  is  referring,  ai;p  those  whom  he  had  addressed 
(chap,  i.,  7)  as  "  Beloved  of  God  ;"  as  "  Called  ;"  as  "  Saints." 

The  same  great  truths  are  fully  developed  in  the  29th  and  30th  verses 
of  the  8th  chapter,  where  it  is  shown  that  the  persons  who  are  conformed 
to  the  image  of  Christ,  were  those  who  are  justified,  and  who  shall  be 
glorified,  the  whole  of  which  Paul  there  traces  up  to  the  sovereign  ap- 
pointment of  God.  There,  in  like  manner,  he  shows  that  the  people  of 
God,  being  conformed  to  Christ  in  his  death,  are  also  conformed  to  him 
in  their  walking  in  newness  of  life,  as  the  prelude  of  their  resurrection 
w^ith  him  to  glory.  To  the  same  purpose  he  writes  to  the  saints  at 
Colosse,  where  he  assures  them  that  they  are  "  complete  in  Christ ; 
being  buried  with  him  in  baptism,  wherein  also  they  are  risen  with  him, 
through  the  faith  of  the  operation  of  God,  who  hath  raised  him  from  the 
dead." 

V.  8. — Now,  if  we  be  dead  with  Christ,  we  believe  that  we  shall  also  live  with  him  : 

Now,  rather  since  then,  believers  are  one  with  Christ  in  his  death, 
they  have  the  certain  prospect  of  for  ever  living  with  him.  That  the 
life  here  mentioned  is  the  life  after  the  resurrection,  as  in  verse  5th, 
appears  from  the  phraseology.  The  Apostle  speaks  of  it  as  a  future 
life,  which  it  is  unnatural  to  interpret  as  signifying  the  believer's  spiritual 
life  here,  or  as  importing  the  continuation  of  it  to  the  end  of  his  course. 
There  is  no  need  of  such  straining,  when  the  obvious  meaning  is  true 


254  ROMANS    VI.,     10. 

and  most  important.     Itcsidcs,  the  point  is  decided  by  the  assertion,  "we 
believe."     It  is  a  mq^ter  ol"  i'aith,  and  not  of  present  experience. 

"  IV'e  believe" — Upon  this  it  is  useful  to  remark,  that  though  the 
Apostle  reasons  and  deduces  from  principles,  yet  we  are  to  be  cautious 
not  to  ('onsider  his  doctrine  as  needin|^  any  other  support  but  his  own 
assertion.  His  statement,  or  expression  of  belief,  is  demonstration  to  a 
Christian.  It  was  a  truth  believed  by  those  whom  he  addressed,  because 
taught  by  Paul,  and  the  other  Apostles. 

V.  9. — Knowing  Uiat  Christ,  beini;  raised  from  tlie  dead,  dieth  no  more  ;  death  hath 
no  more  dominion  over  him. 

Knowing  that. — ^The  Apostle  states  the  assumption  that,  as  Christ  hav- 
ing been  raised  from  the  dead,  will  not  die  again,  so  neither  will  those 
die  again  who  have  died  and  risen  with  him.  This  obviously  refers  to  the 
resurrection  life,  and  not  to  the  present  spiritual  life.  It  is  a  fact  of 
inconceivable  consolation,  that,  after  the  resurrection,  the  believer  will 
never  again  die.  All  the  glory  of  heaven  could  not  make  us  happy 
without  this  truth. 

Death  hath  no  more  do?nimon  over  him. — This  implies  that  death 
had  once  dominion  over  Christ  himself.  He  was  its  lawful  captive,  as 
he  took  our  place,  and  bore  our  sins.  It  is  far  from  being  true,  according 
to  Mr.  Tholuck,  that  the  word  here  used  "  seems  to  involve  the  idea  of 
a  usurped  power,  for  properly,  as  Christ  was  an  innocent  being,  there 
was  no  reason  why  he  should  die."  Christ  was  lawfully  under  the 
power  of  death  for  a  time,  and  the  word  which  signifies  this,  applies  to 
a  lawful  lord  as  well  as  to  an  usdf-per.  Jesus  Christ  being  declared  by  his 
resurrection  to  be  the  Son  of  God,  with  power,  his  people  are  engaged 
to  put  their  trust  in  him  as  the  Creator  and  ruler  of  the  universe.  In 
his  resurrection  they  receive  the  assurance  of  the  effect  of  his  death,  in 
satisfying  divine  justice  while  making  full  atonement  for  their  sins  ;  and  in 
his  rising  from  the  dead  to  an  immortal  life,  as  their  Lord  and  Head,  they 
have  a  certain  pledge  of  their  own  resurrection  to  life  and  immortality. 

V.  10. — For  in  that  he  died,  he  died  unto  sin  once;  but  in  that  he  liveth,  he  liveth 
unto  God. 

In  that,  or  with  respect  to  that  he  died.  He  died  vnto  sin. — Here 
we  have  the  same  declaration  concerning  our  Lord  and  Saviour,  as  in 
the  2d  verse  concerning  believers,  of  whom  the  Apostle  says  tliat  they 
are  dead  to  sin.  Whalevcr,  then,  the  expression  signifies  in  the  one 
case,  it  must  also  be  understood  to  signify  in  the  other.  But  those  who 
attach  a  wrong  interpretation  to  the  phrase  in  the  first  occurrence,  are 
necessitated  to  attribute  to  it  a  different  one  in  the  second.  Accordingly, 
Calvin  remarks  on  this  lOlh  verse,  "The  very  form  of  expression,  as 
applied  to  Christ,  shows  that  he  did  not,  like  us,  die  to  sin  for  the  pur- 
pose of  ceasing  to  commit  it."  Here  are  two  misinterpretations,  first, 
of  the  2d  verse,  and  next,  as  a  natural  consequence,  of  this  lOlh.  A 
similar  difference  of  interpretation  will  be  found  in  the  other  commenta- 
tors. Having  mistaken  the  meaning  of  the  one,  they  are  compelled  to 
vary  it  in  the  other.     In  the  first  they  introduce  the  idea  of  death  to 


ROMANS    VI.,    11.  255 

the  poioer  of  sin,  but  in  the  last  this  is  impossible.  Our  Lord  never 
fell  tlie  power  of  sin,  and  therefore  could  not  die  to  it.  But  he  died  to 
the  guilt  of  sin — to  the  guilt  of  his  people's  sins  which  he  had  taken 
upon  iiim  ;  and  they,  dying  with  him,  as  is  above  declared,  die  to  sin 
precisely  in  the  same  sense  in  which  he  died  to  it.  This  declaration, 
then,  that  Christ  died  to  sin,  explains  in  the  clearest  manner  the  meaning 
of  the  expression  "  dead  to  sin,"  verse  2d,  proving  that  it  signifies  ex- 
clusively dying  to  the  guilt  of  sin  ;  for  in  no  other  sense  could  our  Lord 
Jesus  Christ  die  to  sin. 

The  effect  of  the  death  of  believers  to  sin,  the  Apostle,  after  con- 
cluding his  argument,  shows  to  be,  that  sin  shall  not  have  dominion 
over  them,  verse  14th,  for  they  are  not  under  the  law,  but  under  grace. 
His  argument  is,  that  the  doctrine  of  a  free  justification,  which  he  had 
asserted  in  the  5th  chapter,  according  to  which  believers  are  dead  to, 
or  justified  from  sin,  by  their  oneness  with  Christ  in  his  death,  brings 
them  into  an  entirely  different  state  from  that  in  which  they  formerly 
were  in  respect  to  their  relation  to  God.  Having  been  delivered  from 
its  guilt — dead  to  it,  or  justified  from  it,  verse  7th,  they  are  in  conse- 
quence delivered  from  its  power.  But  to  include  the  idea  of  power  in 
the  expression  "dead  to  sin,"  verse  2d,  entirely  confuses  and  misrepre- 
sents his  meaning. 

Jesus  Clirist  suffered  the  penalty  of  sin,  and  ceased  to  bear  it.  Till 
his  death  he  had  sin  upon  him  ;  and  therefore,  though  it  was  not  com- 
mitted by  him  personally,  yet  it  was  his  own,  inasmuch  as  he  had  taken 
it  upon  him.  When  he  took  it  on  him,  so  as  to  free  his  people  from 
its  guilt,  it  became  his  own  debt  as  truly  as  if  it  had  been  contracted 
by  him.  When,  therefore,  he  died  on  account  of  sin,  he  died  to  it,  as 
he  was  now  for  ever  justified  from  it.  He  was  not  justified  from  it  till 
his  resurrection,  but  from  that  moment  he  was  dead  to  it.  When  he 
shall  appear  the  second  time,  it  will  be  "  without  sin." — Heb.  ix.,  28. 

Once. — He  died  to  sin  once,  and  but  once,  because  he  fully  atoned 
for  it  by  his  death.  On  this  circumstance,  the  Apostle,  in  the  Epistle 
to  the  Hebrews,  lays  much  stress,  and  in  proving  the  excellence  of  his 
sacrifice  beyond  the  legal  sacrifices,  often  repeats  it,  Heb.  ix.,  12,  26, 
28;  X.,  10,  12,  14.  He  liveih  unto  God. — It  need  not  excite  any 
surprise  that  Christ  is  said  henceforth  to  live  unto  God.  The  glory  of 
God  must  be  the  great  end  of  all  life.  Christ's  eternal  life  in  human 
nature  will  no  doubt,  more  than  all  things  else,  be  for  the  glory  of 
God. 

V.  11. — Likewise  reckon  ye  also  yourselves  to  be  dead  indeed  unto  sin,  but  alive  unto 
God  through  Jesus  Christ  our  Lord. 

Believers  are  here  commanded  to  reckon  themselves  to  be  really  and 
eflTectually  dead  to  sin — dead  to  its  guilt,  and  alive  unto  God  m  Jesus 
Christ,  as  it  ought  to  be  rendered.  The  obligation  thus  enjoined 
follows  from  all  that  the  Apostle  had  been  inculcating  respecting  iheir 
blessed  state  as  partakers  with  Christ,  both  in  his  death  and  in  his  life. 
As  this  is  their  real  condition,  he  here  commands  them  to  maintain  a 
full  sense  and  conviction  of  it.     The  duties  of  the  Christian  life,  flow- 


256  ROMANS    VI.,     11. 

ing  from  ihcir  union  willi  Jesus  Christ,  and  acceptance  witli  God,  he 
imnicdiaiely  proceeds  to  enforce.  But  here  it  is  the  o))Hgation  to 
maintain  tlic  conviction  of  their  state  that  he  exclusively  presses  upon 
them.  To  note  this  is  of  the  greatest  impt)rtance.  Unless  we  keep  in 
mind  that  we  are  dead  to  sin,  and  alive  unto  God  in  Jesus  Christ  our 
Lord,  wc  cannot  serve  him  as  we  ought :  we  shall  otherwise  be  serving 
in  the  oldness  of  the  letter,  and  not  in  newness  of  spirit.  But  when  the 
believer's  slate  of  reconciliation  with  God,  and  his  death  to  sin,  from 
which  he  is  delivered,  is  steadily  kept  in  view,  then  he  cultivates  the 
spirit  of  adoption — then  he  strives  to  walk  worthy  of  his  calling,  and  in  liic 
consideration  of  the  mercies  of  God,  presents  his  body  a  living  sacrifice 
holy  and  acceptable  unto  (iod,  Rom.  xii.,  1  ;  he  rejoices  in  the  Lord,  and 
abounds  in  hope  through  the  power  of  the  Holy  Ghost ;  he  has  peace  in 
his  conscience,  his  heart  is  enlarged,  and  he  runs  the  way  of  God's 
commandments. 

01  their  high  privileges  and  state  of  acceptance  with  God,  believers 
are  ever  reminded  in  Scripture  ;  and  it  is  not  till  a  man  has  the  answer 
of  a  good  conscience  toward  God  by  the  resurrection  of  Jesus  Christ,  1 
Pel.  iii.,  21,  and  a  sense  of  being  justified  from  sin,  having  his  con- 
science yurgcd  from  dead  tcorks  by  the  blood  of  Christ,  that  he  can 
serve  the  living  God,  Hcb.  ix.,  14.  How  important,  then,  is  this  admo- 
nition of  the  Apostle,  Reckon  ye  also  yourselves  to  he  dead  indeed  unto 
sin,  though  often  much  obscured  by  false  glosses  turning  it  away  from 
its  true  and  appropriate  meaning.  By  many  it  would  be  accounted  pre- 
sumptuous in  Christians  to  take  it  home  to  themselves.  Hence  they 
are  not  aware  of  the  obligations  they  are  under  to  labor  to  maintain  the 
assurance  of  their  union  with  Christ,  and  of  their  participation  with 
him  in  his  death  and  resurrection.  But  we  see  that  the  Apostle,  after  he 
had  fully  developed  the  blessed  state  of  believers,  and  declared  the 
foundation  on  which  it  rests,  with  which  their  continuing  to  live  in  sin 
is  incompatible,  expressly  enjoins  this  as  a  positive  duty  on  those  w^hom 
he  addresses,  and  consequently  on  all  Christians,  thus  reminding  them 
that  what  he  had  said  was  not  to  be  viewed  in  the  light  of  abstract 
truth,  but  ought  to  be  practically  and  individually  brought  home  to  their 
own  bosoms.  How  seldom  is  this  use  made  of  the  text  before  us  ! 
How  seldom,  if  ever,  is  the  duty  it  enforces  urged  upon  Christians  !* 
How  little  is  it  considered  as  binding  on  their  consciences  !  Yet, 
without  attending  to  this  duty,  which,  in  connection  with  a  right  under- 
standing of  the  gospel,  is  consistent  with  the  deepest  humdity,  how 
can  they  possibly  bring  forth  those  precious  fruits  of  the  Spirit,  which 
lie  at  the  foundation  of  all  the  rest,  love,  and  joy,  and  peace  ?  How,  in 
a  word,  can  they  walk  with  God  ? 

There  was  no  part  of  the  Exposition  in  which  I  felt  so  much  diffi- 
culty as  in  the  commencement  of  this  chapter.  In  consulting  a  mulii- 
tude  of  commentators,  I  found  no  satisfactory  solution.  Most  of  them 
explain  the  expression  "  dead  to  sin,"  in  the  2d  verse,  as  importing 
death  not  only  to  the  guilt,  but  also,  as  has  been  remarked,  to  the  power 

•  I  do  not  recollect  that  I  ever  heard  any  one  preach  on  this  text,  Rom.  vi.,  12, 
although  it  contains  so  important  an  injunction,  and  is  of  such  practical  importance. 


ROMANS  VI.,    12.  257 

of  sin,  a  proof  that  the  assertion  of  the  Apostle  is  misunderstood.  But 
when  it  is  perceived  that  the  guilt  of  sin  only  is  included,  a  clear  light 
is  thrown  on  this  highly  important  part  of  the  Epistle.  This  is  the 
way  in  which  it  appears  to  have  been  viewed  by  Mr.  Romaine,  of 
which,  till  lately,  I  was  not  aware,  and  I  do  not  recollect  ever  meeting 
with  it  in  the  works  of  any  other  writer.  I  subjoin  the  following  in- 
teresting passage  from  his  treatise  on  the  walk  of  faith. 

"  True  spiritual  mortification  does  not  consist  in  sin  not  being  in  thee, 
nor  in  its  being  put  upon  the  cross  daily,  nor  yet  in  its  being  kept  upon 
it.  There  must  be  something  more  to  establish  perfect  peace  in  thy  con- 
science ;  and  that  is  the  testimony  of  God  concerning  the  body  of  sin. 
He  has  provided  for  thy  perfect  deliverance  from  it  in  Christ.  Every- 
thing needful  for  this  purpose  was  finished  by  him  upon  the  cross.  He 
was  thy  surety.  He  suffered  for  thee.  Thy  sins  were  crucified  with 
him  and  nailed  to  his  cross.  They  were  put  to  death  when  he  died  : 
for  he  was  thy  covenant  head,  and  thou  wast  legally  represented  by 
him,  and  art  indeed  dead  to  sin  by  his  dying  to  sin  once.  The  law  has 
now  no  more  right  to  condemn  thee,  a  believer,  than  it  has  to  condemn 
him.  Justice  is  bound  to  deal  with  thee,  as  it  has  with  thy  risen  and 
ascended  Saviour.  If  thou  dost  not  thus  see  thy  complete  mortifica- 
tion in  him,  sin  will  reign  in  thee.  No  sin  can  be  crucified  either  in 
heart  or  life,  unless  it  be  first  pardoned  in  conscience  ;  because  there 
will  be  want  of  faith  to  receive  the  strength  of  Jesus,  by  whom  alone  it 
can  be  crucified.  If  it  be  not  mortified  in  its  guilt  it  cannot  be  sub- 
dued in  its  power.  If  the  believer  does  not  see  his  perfect  deadness 
to  sin  in  Jesus,  he  will  open  a  v^ade  door  to  unbelief :  and  if  he  be  not 
persuaded  of  his  completeness  in  Christ,  he  gives  room  for  the  attacks 
of  self-righteous  and  legal  tempers.  If  Christ  be  not  all  in  all,  self 
must  still  be  looked  upon  as  something  great,  and  there  will  be  food 
left  for  the  pride  of  self-importance  and  self-sufficiency  ;  so  that  he 
cannot  grow  into  the  death  of  Christ  in  sensible  experience,  farther  than 
he  believes  himself  to  be  dead  to  sin  in  Christ.  The  more  clearly  and 
steadfastly  he  believes  this,  as  the  Apostle  did — /  avi  crucified  with 
Christ,  in  proportion  will  he  cleave  to  Christ,  and  receive  from  him 
greater  power  to  crucify  sin.  This  believing  view  of  his  absolute  mor- 
tification in  Christ,  is  the  true  gospel  method  of  mortifying  sin  in  our 
own  persons.  Read  the  sixth  of  the  Romans,  and  pray  for  the  Spirit 
of  revelation  to  open  it  to  thee.  There  thou  wilt  discover  the  true  way 
to  mortify  sin.  It  is  by  believing  that  tliou  art  planted  together  with 
Christ  in  his  death  ;  from  thence  only  thy  pardon  flows,  from  thence 
thy  daily  victory  is  received,  and  from  thence  thy  eternal  victory  will 
be  perfected." 

V.  12. — Let  not  sin  therefore  reign  in  your  mortal  body,  that  ye  should  obey  it  in  the 
lusts  thereof. 

Having  proved  how  unfounded  is  the  objection  that  the  doctrine  of 
justification  leads  to  the  indulgence  of  sin,  the  Apostle  now  exhorts 
those  whom  he  addresses  to  live  agreeably  to  the  holy  nature  and  de- 
sign of  the  gospel.     With  this  object  he  presents,  throughout  the  rest 

17 


258  ROMANS    VI.,    12. 

of  the  chapter,  various  coii-sidenitiods  adapted  to  induce  them  to  walk 
in  that  newness  of  life  to  which  they  arc  risen  with  Christ.  It  should 
here  he  remarked,  that  although  the  Apostle  had  expressly  taught  that 
they  who  are  justified  arc  likewise  sanctified,  yet  as  God  is  pleased  to 
cause  his  people  to  act  with  him  in  their  sanctification — so  that  they 
shall  both  will  and  do,  because  he  worketh  in  them  to  will  and  to  do  of 
his  good  })K'asurc — the  earnest  exhortations  to  obedience,  and  the  mo- 
tives held  forth  in  the  conclusion  of  the  chapter,  are  entirely  consistent 
with  what  had  been  declared  as  to  the  certainty  of  their  sanctification 
resting  on  the  power  of  (Jod,  and  to  be  viewed  as  outward  means  which 
God  employs  to  effect  this  purpose. 

Therefore. — The  exhortation  in  this  verse  is  founded  on  the  preced- 
ing. Here,  then,  we  have  an  example  of  the  manner  in  which  the 
Apostle  urges  believers  to  the  performance  of  their  duly  to  God.  Be- 
cause, being  united  to  Christ,  they  were  dead  to  sin,  the  conviction 
of  which  he  had  just  before  enjoined  them  to  maintain,  he  exhorts  them 
in  this  and  the  following  verse  to  abstain  /rom  sin.  Unless  they  pos- 
sessed that  conviction,  the  motive  on  which  he  here  rests  his  exhortation 
would  be  inapplicable.  This  is  his  manner  in  all  his  Epistles,  in  com- 
mon with  the  other  Apostles,  of  enforcing  the  obligation  of  Christians 
to  the  performance  of  their  duty.  "  Be  ye  kind  one  to  another,  for- 
giving one  another,  even  as  God,  for  Christ's  sake,  hath  forgiven  you.^^ 
He  proceeds  on  the  fact  of  their  knowledge  that  their  sins  were  for- 
given. 

It  is  difficult  to  see  what  precise  idea  the  Apostle  intends  to  com- 
municate by  the  addition  of  the  epithet  mortal ;  yet  it  is  certain  that  he 
uses  no  unmeaning  appendages,  and  that  this  word  must  add  to  the 
sense.  The  propriety  of  the  epithet  as  ascribed  to  the  body  is  evident; 
but  still,  why  is  this  epithet  added  here  ?  Paul  had  just  charged  be- 
lievers to  reckon  themselves  dead  to  sin,  but  alive  to  (/od.  When, 
therefore,  he  here  urges  them  not  to  allow  sin  to  reign  in  their  bodies, 
and  designates  their  bodies  as  mortal,  it  may  be,  that  he  means  to  inti- 
mate either  that  their  struggle  with  sin,  which  will  only  continue  while 
they  are  in  the  body,  will  be  short,  or  to  contrast  the  present  state  of 
the  body  with  its  future  spiritual  state.  As  in  its  future  glorified  state 
it  is  to  live  entirely  to  God,  and  to  be  without  sin,  so  it  follows  that, 
even  in  its  present  mortal  state,  sin  should  not  have  it  in  subjection. 
Calvin  is  undoubtedly  mistaken  in  saying  that  the  word  body  here  "  is 
not  taken  in  the  sense  of  flesh,  skin,  and  bones  ;  but  means,  if  I  may  be 
allowed  the  expression,  the  whole  mass  of  the  man  ;"  that  is,  man  as 
soul  and  body  in  his  present  earthly  state.  This  would  import  that  the 
soul  is  now  mortal. 

Sin  reign. — Sin  is  here  personified  and  viewed  as  a  King.  Such  a 
ruler  is  sin  over  all  the  world,  except  those  who  believe  in  the  Lord 
Jesus  Christ,  1  John  v.,  19.  This  is  the  reason  why  men  will  spend 
their  substance  and  their  labor  in  the  works  of  the  flesh.  Sin  rules  in 
them  as  a  sovereign  ;  and  they  of  their  own  accord  with  eagerness 
pursue  every  ungodly  course  to  which  their  corrupt  nature  impels 
them ;  and  in  the  service  of  sin  they  will  often  ruin  their  health  as  well 


ROMANS    VI.,    13.  259 

as  their  fortune.  That  ye  should  obey  it,  or  so  as  to  obey  it. — Sin  is 
still  a  law  in  the  members  of  believers,  but  it  is  not  to  be  allowed  to 
reign.  It  must  be  constantly  resisted.  Obey  it  in  the  lusts  thereof. — 
That  is,  to  obey  sin  in  the  lusts  of  the  body.  Sin  is  obeyed  in  gratify- 
ing the  lusts  or  corrupt  appetites  of  the  body.  The  term  lusts,  imports 
the  inward  corrupt  inclination  to  sin  from  whence  the  acts  of  sin  pro- 
ceed ;  and  of  which  the  Apostle  speaks  particularly  in  the  following 
chapter,  where  he  shows  that  till  after  the  commandment  came  to  him 
in  power  he  had  not  known  that  corrupt  inclination  to  be  sin.  Augustine 
here  remarks  that  the  Apostle  does  not  say  that  in  believers  there  is  no 
sin,  but  that  it  should  not  reign,  because  while  they  live  there  must  be 
sin  in  their  members. 

V.  13. — Neither  yield  ye  your  members  as  instruments  of  unrighteousness  unto  sin  : 
but  yield  yourselves  unto  God,  as  those  that  are  alive  from  the  dead,  and  your  members 
as  instruments  of  righteousness  unto  God. 

Neither  yield. — That  is,  do  not  present,  afford,  or  make  a  donation 
of  your  members.  Instruments — or  weapons,  or  organs,  to  be  em- 
ployed in  works  of  unrighteousness.  tJnto  sin. — This  surrender, 
against  which  the  believer  is  cautioned,  is  to  sin.  They  who  employ 
the  members  of  their  bodies  in  doing  the  works  of  the  flesh,  present 
their  bodies  to  sin  as  their  sovereign.  Members. — There  is  no  occasion, 
with  Dr.  Macknight  and  others,  to  suppose  that  the  word  members  here 
includes  the  faculties  of  the  mind  as  well  as  the  members  of  the  body. 
It  is  of  the  body  that  the  Apostle  is  speaking.  It  follows,  indeed,  as  a 
consequence,  that  if  sin  is  not  to  be  practised  through  the  members  of 
the  body,  neither  is  it  to  be  indulged  in  the  thoughts  of  the  mind,  for  it 
is  the  latter  that  leads  to  the  former.  The  word  instruments  evidently 
limits  the  expression  to  the  members  of  the  body. 

But  yield  yourselves  unto  God. — Yield  yourselves  soul  and  body. 
The  exhortation,  as  it  respected  the  service  of  sin,  mentions  only  the 
^lembers  of  the  body  which  are  the  instruments  of  gratifying  the  cor- 
ruptions of  the  mind.  But  this,  as  was  observed,  sufficiently  implies 
that  we  are  forbidden  to  employ  the  faculties  of  the  soul  in  the  service 
of  sin,  as  well  as  the  members  of  the  body.  There  can  be  no  doubt 
that  all  we  are  commanded  to  give  to  God  we  are  prohibited  from  giv- 
ing to  sin.  If  we  are  commanded  to  present  ourselves  unto  God,  then 
we  are  forbidden  to  present  either  the  faculties  of  the  mind  or  the 
members  of  the  body  to  sin.  The  believer  is  to  give  himself  up  to 
God,  without  any  reservation.  He  is  to  employ  both  body  and  mind, 
in  every  work  required  of  him  by  God.  He  must  decline  no  labor 
which  the  Lord  sets  before  him,  no  trial  to  which  he  calls  him,  no  cross 
which  he  lays  upon  him.  He  is  not  to  count  even  his  life  dear  if  God 
demands  its  sacrifice. 

As  those  that  are  alive  from  the  dead. — Here  again  Christians  are 
addressed  as  those  who  know  their  state.  They  are  already  in  one 
sense  raised  from  the  dead.  They  have  a  spiritual  life,  of  which  they 
were  by  nature  entirely  destitute,  and  of  which  unbelievers  are  not  alto- 
gether destitute,  but  which  they  cannot  even  comprehend.     Your  mem- 


2G0  ROMANS    VI.,    14, 

bcrs  as  instruments  of  riij^hteousness. — The  members  of  the  body  are 
not  only  lo  1)0  used  in  the  direct  worship  of  God,  and  in  doing  those 
things  in  which  their  instrumentality  is  required,  but  in  every  action 
they  ought  to  be  employed  in  this  manner,  even  in  the  common  business 
of  life,  in  which  the  glory  of  (Jod  should  be  constantly  kept  in  view. 
The  laborer  who  toils  in  the  field,  if  he  acts  with  an  eye  to  the  glory 
of  (iod,  ought  lo  console  himself  with  the  consideration  that  when  he 
has  finished  his  day  to  man,  he  has  wrought  a  day  to  (Jod.  This  view* 
of  the  matter  is  a  great  relief  under  his  daily  toils.  Unto  God. — That 
is,  yield  your  members  unto  God.  As  the  natural  man  presents  his 
Tnembers  to  sin,  so  the  believer  is  to  present  his  members  to  God, 

V.  11. — For  sin  shall  not  have  dominion  over  you  :  for  ye  are  not  under  the  law,  but 
under  grace. 

For  sin  shall  not  have  dominion  over  you. — Such  is  the  unqualified 
affirmation  with  which  Paul  in  this  place  shuts  up  his  triumphant  reply 
to  the  objection  to  his  doctrine  urged  in  the  1st  verse.  No  truth  is  more 
certain  than  that  sin  shall  not  have  dominion  over  believers.  God's 
veracity  and  glory  are  pledged  to  prevent  it.  They  are  dead  to  the 
guilt  of  sin,  and  therefore  its  power  shall  no  more  predominate  in  them. 
They  have  put  on  the  new  man,  and  the  warfare  with  the  old  man  shall 
finally  terminate  in  his  destruction.  The  first  for  in  this  verse  gives  a 
reason  why  believers  should  exert  themselves  to  give  their  members  to 
the  service  of  God.  They  shall  not  fail  in  their  attem|)l,  for  sin  shall 
not  have  dominion  over  them.  The  next  for  gives  the  reason  why  sin 
shall  not  have  dominion  over  them. 

For  ye  are  not  under  the  law — literally,  under  law. — A  great  variety 
of  interpretations  are  given  of  this  declaration.  But  the  meaning  can- 
not be  a  matter  of  doubt  to  those  who  are  well  instructed  in  the  nature 
of  salvation  by  grace.  It  is  quite  obvious,  that  the  law  which  believers 
are  here  said  not  to  be  under,  is  the  moral  law,  as  a  covenant  of  works, 
and  not  the  legal  dispensation,  to  distinguish  it  from  which,  may  be 
the  reason  why  the  article  is  here  omitted.  To  affirm  that  law  here  is^ 
the  legal  dispensation,  is  to  say,  that  all  who  lived  under  the  law  of 
Moses  were  under  the  dominion  of  sin.  In  the  sense  in  which  law  is 
here  understood,  the  Old  Testament  saints  were  not  under  it.  They 
had  the  gospel  in  figure.  They  trusted  in  the  promised  Saviour,  and  j^ 
sought  not  to  justify  themselves  by  their  obedience  to  the  law.  Besides,  /y 
all  unbelievers,  both  Jews  and  Gentiles,  are  under  the  law,  in  the  sense 
in  which  believers  are  here  said  not  to  be  under  it.  Believers  are  not 
under  the  law  as  a  covenant,  because  they  have  endured  its  curse,  and 
obeyed  its  precept  in  the  person  of  their  great  Head,  by  whom  the 
righteousness  of  the  law  has  been  fulfilled  in  them,  chap,  viii.,  4.  But 
every  man,  till  he  is  united  to  Christ,  is  under  the  law,  which  condemns 
him.  When  united  lo  him,  the  believer  is  no  longer  under  the  law  either/ 
lo  be  condemned  or  lo  be  justified.  When  Mr.  Stuart  says,  that  it  is 
from  the  law,  "  as  inadequate  lo  affect  the  sanctification,  and  secure  the 
obedience  of  sinners,"  that  the  Apostle  here  declares  us  to  be  free,  he 
proves  that  he  entirely  misunderstands  what  is  meant.     The  circum- 


ROMANS    VI.,    14.  261 

Stance  that  the  law  cannot  sanctify  the  sinner,  and  secure  his  obedience, 
confers  no  emancipation  from  its  demands.  The  believer  is  free  from 
the  law,  because  another  has  taken  his  place,  and  fulfilled  it  in  his 
stead.  This  implies  that  all  who  are  under  the  law,  are  also  under  the 
dominion  of  sin,  and  under  the  curse,  Gal.  iii.,  10.  The  self-righteous 
who  trust  in  their  works,  and  boast  of  their  natural  ability  to  serve 
God,  are  under  the  dominion  of  sin,  and  the  very  works  in  wliich  they 
trust  are  sinful,  or  '*  dead  works,"  Heb.  ix.,  14.  They  are  such  works 
as  men  perform  before  their  consciences  are  purged  by  the  blood  of 
Christ. 

But  under  grace. — Believers  are  not  under  the  covenant  of  works, 
but  under  the  covenant  of  grace,  by  which  they  enjoy  all  the  blessings 
of  that  gracious  covenant  in  which  all  that  is  required  of  them  is 
promised  to  them.  They  are  in  a  state  of  reconciliation  with  God. 
They  know  the  Lord.  According  to  the  tenor  of  that  gracious  cove- 
nant his  law  is  written  in  their  hearts,  and  his  fear  is  put  within  tliem, 
he  has  promised  not  to  depart  from  them,  and  that  they  shall  not  depart 
from  him,  Jer.  xxxii.,  40  ;  and  their  sins  and  iniquities,  which  separated 
them  from  God,  are  no  more  remembered  by  him.  Being  made  par- 
takers of  the  favor  of  God  through  Jesus  Christ,  in  whom  grace  was 
given  them  before  the  world  began,  2  Tim.  i.,  9,  they  have  every 
spiritual  supply  through  him  who  is  full  of  grace.  His  grace  is  suffi-  >  /  / 
cient  for  them,  2  Cor.  xii.,  9.  The  grace  of  God,  which  bringeth  ' 
salvation,  that  hath  appeared  to  all  men,  teacheth  them  to  deny  ungod- 
liness and  worldly  lusts,  and  to  live  soberly,  righteously,  and  godly, 
Titus  ii.,  11.  Not  only  is  this  grace  manifested  to  them,  but  it  ope- 
rates within  them.  God  works  m  them  what  is  well  pleasing  in  his 
sight,  both  to  will  and  to  do  of  his  good  pleasure.  They  who  are  under 
the  law  have  nothing  but  their  own  strength  in  order  to  their  obedience  ; 
sin  tlierefore  must  have  the  dominion  over  them.  But  they  who  are 
under  grace  are  by  God  himself  thoroughly  furnished  unto  all  good 
works.     Sin,  therefore,  shall  not  have  dominion  over  them.  J 

The  great  principle  of  evangelical  obedience  is  taught  in  this  passage. 
Holiness  is  not  the  result  of  the  law,  but  of  the  liberty  wherewith 
Christ  has  made  his  people  free.     He  sends  forth  the  Spirit  of  grace 
into  the  hearts  of  all  who  belong  to  the  election  of  grace,  whom  God 
hath  from  the  beginning  chosen  to  salvation  through  sanctification  of    ' 
the    Spirit  and  belief  of  the   truth  ;  and  the  word   of  God    worketh  , 
effectually  in   all   who  believe,  1  Thess.  ii.,  13.     Jesus  Christ  is  the  ' 
absolute  master  of  the  hearts  of  his  people,  of  which  he  has  taken  * 
possession,  and  in  whom  he  reigns  by  the  invincible  power  of  the  Spirit  ' 
of  Grace.     The  new  covenant  made  with  him,  for  those  whom  he  has  '. 
redeemed,  and  which  is  ratified  with  his  blood,  is  immutable  and  irre-   • 
versible. 

Here,  again,  it  should  be  observed,  that  the  assurance  thus  given  to    • 
believers  that  sin  shall  not  have  dominion  over  them,  could  not  be  duly 
appreciated  except  on  the  ground  that  they  knew  that  they  were  dead  to 
sin  and   alive  to  God.     Just  in  proportion  as   Christians  arc  convinced    * 
of  this,  they  will  feel  encouragement  from  this  promise  to  persevere  in  • 


262  ROMANS    VI,,    15. 

their  course.  The  assurance  ^ivcn  to  them,  that  sin  shall  not  have  the 
dominion  over  tliem,  is  iIumi  very  far  from  furnishing  a  pretext  or  induce- 
ment to  a  hfe  of  sin.  On  tlic  contrary,  tliey  are  thereby  hound,  by 
every  consideration  of  love  and  gratitude,  to  serve  (iod,  while,  by  the 
certain  ])rospect  of  final  victory,  they  arc  encouraged  to  persevere,  in 
spite  of  all  the  difficulties  and  opposition,  cither  fronj  within  or  from 
without. 

V.  15. — What  then  .'  shall  we  sin,  because  we  are  not  under  law,  but  under  grace  ' 
God  forbid. 
/ 

/  The  Apostle  had  been  proving  that  his  doctrine  of  a  free  justification 
by  faith  without  works  furnishes  no  license  to  believers  to  continue  in 
sin,  but,  on  the  contrary,  that  the  death  of  Jesus  Christ  for  the  sins  of 
his  people,  and  his  resurrection  for  their  justification,  secures  their 
walking  in  holiness  of  life.  ^  On  this  ground,  in  verses  12  and  13,  he 
had  urged  on  them  the  duty  of  obedience  to  God  ;  and  having  finally 
declared,  in  the  14th  verse,  that  by  the  blessing  of  God  they  should 
be  enabled  to  perform  it,  he  now  proceeds  to  caution  them  against  the 
abuse  of  this  gracious  declaration.  If  a  man  voluntarily  sins,  on  the 
pretext  that  he  is  not  under  the  law,  but  under  grace,  it  is  a  proof  that 
the  grace  of  (Jod  is  not  in  him.  "  Whosoever  is  born  of  God  doth  not 
commit  sin,  for  his  seed  remaineth  in  him  ;  and  cannot  sin,  because  he 
is  born  of  God." 

What  then  ? — What  is  the  inference  which  should  be  deduced  from 
the  preceding  declaration  ?  Shall  we  sin,  because  we  are  not  under 
law,  but  under  grace  ? — This  question,  proposed  by  the  Apostle  as 
an  objection  likely  to  be  urged  against  his  doctrine,  plainly  shows  in 
what  sense  we  are  to  understand  the  term  law  in  tiie  14th  verse. 
Were  it  not  understood  of  the  moral  law,  it  would  not  be  liable  to  the 
supposed  objection.  The  fact  of  not  being  under  the  ceremonial  law, 
or  of  a  change  of  dispensation  from  that  of  Moses  to  that  of  Christ, 
would  never  lead  to  such  an  objection.  No  one  could  suppose  that  the 
abolition  of  certain  external  rites  would  authorize  men  to  break  moral 
precepts.  No  view  of  the  law  could  give  occasion  to  the  objection 
but  that  which  includes  freedom  from  the  moral  law.  This  would  at 
once  appear  to  furnish  a  license  to  sin  with  impunity  ;  and  it  would  be 
justly  liable  to  this  objection  if  freedom  from  the  moral  law  meant,  as 
some  have  argued,  a  freedom  from  it  in  every  point  of  view.  The 
.  freedom  from  tlie  moral  law  which  the  believer  enjoys  is  a  freedom 
from  an  obligation  to  fulfil  it  in  his  own  person  for  his  justification — 
t  a  freedom  from  its  condemnation  on  account  of  imperfection  of  obedi- 
f  ence.  But  this  is  quite  consistent  with  the  eternal  obligation  of  the 
'  moral  law  as  a  rule  of  life  to  the  Christian.  Nothing  can  be  more 
self-evidently  certain  than  that  if  the  moral  law  is  not  a  rule  of  life  to 
believers,  they  are  at  liberty  to  disregard  its  precepts.  But  the  very 
thought  of  this  is  abominable.  The  Apostle  therefore  rejects  it  in  the 
strongest  terms,  in  the  way  in  which  he  usually  expresses  his  disap- 
probation of  what  is  most  egregiously  wrong. 


ROMANS   VI.,    16.  263 

V.  16. — Know  ye  not,  that  to  whom  ye  yield  yourselves  servants  to  obey,  his  servants 
ye  are  to  whom  ye  obey  ;  whether  of  sin  unto  death,  or  of  obedience  unto  righteous- 
ness. 

Knoio  ye  not. — That  is,  the  thing  by  which  I  am  now  going  to  ilhis- 
trate  the  subject,  is  a  fact  of  whicii  you  cannot  be  ignorant.  All  of 
them  well  knew  the  truth  of  what  Paul  was  about  to  say,  and  by 
this  similitude  they  would  be  able  to  comprehend  the  doctrine  he  was 
teaching.  The  ground,  however,  of  the  use  of  this  phraseology  has  no 
resemblance,  as  Mr.  Stuart  supposes,  to  that  used  in  verses  6  and  9. 
Here,  the  Apostle  speaks  of  a  thing  which  all  men  know,  and  which 
belongs  to  the  common  relations  of  society. — There,  he  speaks  of  what 
they  know  only  as  Christians  by  revelation. 

Yield  yourselves,  or  present  yourselves. — Not,  as  Mr.  Stuart  trans- 
lates it,  "  proffer  yourselves."  It  is  possible  among  men,  that  proffered 
service  may  be  rejected  ;  or  that,  at  least,  something  may  occur  to 
prevent  performance  of  the  actual  service — and  it  is  of  transactions 
among  men  that  the  Apostle  is  speaking  ;  but  in  the  Apostle's  view,  the 
presented  service  is  accepted.  Mr.  Stuart's  translation  in  his  com- 
mentary is  better.  "  Where  you  have  once  given  up  yourselves  to 
any  one  as  servants."  This,  however,  is  quite  a  different  idea  from 
what  he  expresses  in  the  text. 

Servants  to  obey,  literally,  unto  obedience. — Mr.  Stuart's  translation 
is  not  to  be  approved  of  here,  "  ready  to  obey,"  or  "  bound  to  obey." 
The  idea  is  not  that  they  were  bound  by  this  presentation  of  themselves 
to  continue  in  obedience  to  the  master.  The  servants  unto  obedience, 
are  not  servants  who  are  bound  to  obey,  but  servants  who  actually  obey 
— whose  servitude  is  proved  and  perfected  in  their  works.  Mr.  Stuart 
entirely  mistakes  the  sentiment  expressed  by  the  Apostle,  when  he  pa- 
raphrases thus  : — "  When  you  have  once  given  up  yourselves  to  any 
one  as  ioiUm  gtj  v-aKohv,  you  are  no  longer  your  own  masters,  or  at  your 
own  disposal ;  you  have  put  yourselves  within  the  power,  and  at 
the  disposal,  of  another  master."  The  language  of  the  Apostle  is  not 
designed  to  prove  that,  by  presenting  themselves  to  a  master,  they  are 
bound  to  his  service,  but  to  state  the  obvious  fact  that  they  are  the 
servants  of  him  whose  work  they  do.  If  we  see  a  number  of  laborers 
in  a  field,  we  know  they  are  the  servants  of  the  proprietor  of  the  field, 
of  the  person  in  whose  work  they  are  employed.  The  application  of 
this  fact  to  the  Apostle's  purpose  is  obvious  and  important.  If  men  are 
doing  the  word  of  Satan,  must  they  not  be  Satan's  servants  ? — If  they 
are  doing  God's  work,  must  they  not  be  the  servants  of  God?  Mr. 
Stuart's  exposition  leads  entirely  away  from  the  Apostle's  meaning. 

Of  sin. — Sin  is  here  personified,  and  sinners  are  its  servants.  Unto 
death. — That  is,  which  ends  in  death.  This  is  the  wages  with  which 
sin  rewards  its  servants.  Obedience  imto  righteousness. — Obedience 
is  also  personified,  and  the  work  performed  to  obedience  is  righteous- 
ness ;  that  is,  the  works  of  the  believer  are  righteous  works.  Nothing 
can  be  more  false  as  a  translation,  or  more  erroneous  in  sentiment  than 
the  version  of  Mr.  Stuart.  "Obedience  unto  justification."  In  his 
paraphrase,  he  says,  "But  if  you  are  the  servants  of  that  obedience 


264  ROMANS    VI.,    17. 

which  is  unto  justification,  i.  e.,  whicli  is  connected  with  justification, 
wliicli  imkIs  in  it — then  you  may  expect  eternal  life."     Ai.aioffi'xF,,  which 
he  here  traiislalos  justificalion,  is  righteousness,  and  never  justification. 
In  verses  18,  19,  and  20,  that  follow,  he  himself  translates  it  righteous- 
ness.    And  what  can  be  more  completely  subversive  of  the  doctrine^ 
of  justification,  and  of  the  gospel   itself,  than  tlic  assertion   that  obedi- 
ence "  ends  in,"  or,  as   he  says  afterwards,  will  lead  to  justification  ?i 
This   is  the  translation  of  the  English   Socinian  version,  and  of  that! 
adopted  in  their  different  editions  of  the  New  Testament  by  the  Soci-f 
nian  pastors  of  the  church  of  Geneva.     "  De  I'obeissance  qui  conduit 
a  la  justification."     Of  obedience  which  leads  to  justification.     They 
have,  however,  printed  the  word  "conduit"  (leads  to)  in  italics,  to  show 
that  it  is  a  supplement. 

Mr.  Stuart  says  that  his  view  seems  to  him  quite  clear,  from  justifi- 
cation being  the  antithesis  unto  death.     But  justification  is  not  an  exact* 
antithesis  to  death.     It  is  life  that  is  the  antithesis  to  death.     There 
is  no  need,  however,  that  there  should  be  such  an  exact  correspondence  in  . 
the  parts  of  the  antithesis  as  is  supposed.     And  there  is  a  most  ob- 
vious reason  why  it  could  not  be  so.     Death  is  the  wages  of  sin,  but 
life    is    not  the   wages    of  obedience.     Mr.   Stuart  asks,  "  How  can  • 
StKatoaivny  here  mean  holiness,  vprightness,  when  virago.-,  itself  necessarily 
designates  this  very  idea  ?     What  is  an  obedience  which  leads  to  right- 
eousness ?     Or  how  docs  it  differ  from  righteousness  itself,  inasmuch 
as  it  is   the  very  act  of  obedience  which  constitutes   righteousness  in 
the  sense  now  contemplated  ?"     It  is  replied  that  obedience  is  here 
personified,  and  therefore  righteous  actions  are  properly  represented  as 
performed  to  it.     Mr.  Stuart  might  as  well   ask  why  arc   obedience  to 
sin,  and  the  lusts  of  sin,  supposed  to  be  different  things  in  verse  12.  • 
In  like  manner  we  have  righteousneess  and  holiness  in  verse  19,  and  , 
fruit  and  holiness  in  ver3e  22.     Besides,  obedience  and  righteousness  , 
are  not  ideas  perfectly  coincident.    Righteousness  refers  to  w^orks  as  to 
their  nature  ;  obedience  refers  to  the  same  works  as  to  their  principle. 
Mr.  Stuart's  remark  is  both  false  in  criticism,  and  heretical  in  doctrine./ 

V.  17. — But  God  be  thanked,  that  ye  were  the  servants  of  sin  ;  but  ye  have  obeyed 
from  tlie  heart  that  form  of  doctrine  which  was  delivered  you. 

Tlie  Apostle  here  expresses  his  thankfulness  to  God,  that  they  who 
had  formerly  been  the  servants  of  sin  were  now  the  servants  of  righteous- 
ness. To  suppose,  as  some  do,  that  sin  itself  could  be  a  matter  ol  thank- 
fiilness,  is  a  most  palpable  error,  than  which  nothing  can  be  more  remote 
Jrom  the  meaning  of  this  passage.  Obeyed  from  the  heart. — Christian 
obedience  is  obedience  from  the  heart,  in  opposition  to  an  obedience 
which  is  by  constraint.  Any  attempt  at  obedience  by  an  unconverted 
man,  is  an  obedience  produced  by  some  motive  of  fear,  self-interest  or 
constraint — and  not  from  the  heart.  Nothing  can  be  more  convincing 
evidence  of  the  truth  of  the  gospel  than  the  change  which,  in  this  respect, 
it  produces  on  the  mind  of  the  believer.  Nothing  but  Almighty  power 
could  at  once  transform  a  man  from  the  love  of  sin  to  the  love  of  holiness. 
That  form  of  doctrine  which  ivas  delivered  you. — There  are  various 


ROMANS    vr.,  19.  265 

solutions  of  this  expression,  all  substantially  agreeing  in  meaning,  but 
differing  in  the  manner  of  bringing  out  that  meaning.  The  most  usual 
way  is  to  suppose  that  there  is  a  reference  to  melted  metals  transferred 
to  a  mould,  which  obey  or  exactly  conform  to  the  mould.  It  is,  perhaps, 
as  probable  that  the  reference  is  to  wax  or  clay,  or  any  soft  matter  that 
takes  the  form  of  the  stamp  or  seal.  There  is  another  method  of  explain- 
ing the  phraseology  not  unworthy  of  consideration — Ye  have  obeyed 
flora  the  heart  that  form  or  model  of  doctrine  unto  which  you  have  been 
committed.  In  this  way  the  form  of  doctrine  or  the  gospel  is  considered 
Eis  a  teacher,  and  believers  are  committed  to  its  instructions.  The  word 
translated  delivered,  will  admit  of  this  interpretation,  and  it  is  sufficiently 
agreeable  to  the  general  meaning  of  the  expression.  The  substance  of 
the  phrase,  however,  is  obvious,  and  let  it  be  translated  as  it  may,  there 
is  no  essential  difference  in  the  meaning.  It  proves  the  holy  tendency 
of  the  doctrine  of  grace  which  believers  have  received,  the  blessed  effects 
of  which  they  have  felt,  and  manifested  in  its  fruits.  Titus  ii.,  11,  12. 

V.  IS. — Being  t'.ien  made  free  from  sin,  ye  became  the  servants  of  righteousness. 

Being  then  made  free  from  sin. — The  original  word  here  rendered 
free^zs  also  in  verses  20  and  22,  is  different, as  has  been  observed, from 
that  improperly  rendered  freed  in  verse  7th,  and  has  no  respect  to  the 
justified  state  of  the  believer,  as  is  clear  from  the  context,  but  relates  to 
his  freedom  from  the  dominion  of  sin  assured  to  him  in  the  14th  verse. 
There  is  here  a  reference  to  the  emancipation  of  slaves  from  their  masters. 
Formerly  they  were  slaves  to  sin,  now  they  have  been  emancipated  by 
the  gospel.  This  deliverance  is  called  their  freerlom.  It  does  not,  how- 
ever, by  any  means  import  what  has  been  called  sinless  perfection,  or  an 
entire  freedom  from  the  influence  of  sin.  Ye  hecaine  servants  of  right- 
eousness.— Here  we  see  the  proper  meaning  of  the  word  itKaioavvn-  The 
servants  of  righteousness  are  men  obedient  to  righteousness,  being  devoted 
to  the  practice  of  such  works  as  are  righteous,  or  as  is  said  in  ot-her 
words,  in  verse  22,  "  servants  of  God."  What  meaning  could  we  attach 
to  servants  of  justification  1  The  idea  is  that  the  believer  ouo;ht  to  be 
as  entirely  devoted  to  God  as  a  servant  or  slave  is  to  his  master.  Mr. 
Stuart  is  here  of  necessity  compelled  to  allow  the  trtie  meaning  of  the 
same  word,  which  in  the  16th  verse,  in  consistency  with  his  unscriptural 
system,  he  had  mistranslated,  by  rendeiing  it  justification. 

V.  19. — I  speak  after  the  manner  of  men,  because  of  the  infirmity  of  your  flesh  :  for 
as  ye  have  yielded  your  members  servants  to  uncleanness,  and  to  iniquity  unto  iniquity  ; 
even  so  now  yield  your  members  servants  to  righteousness  unto  holiness. 

I  speak  after  the  manner  of  men. — This  refers  to  the  illustration  of 
the  subject  by  the  customs  of  men  as  to  slavery.  Mr.  Stuart  has  either 
missed  the  idea  here,  or  expressed  it  too  generally.  He  translates,  "  in 
language  usual  to  men,"  and  expounds,  "  I  speak  as  men  are  accustomed 
to  speak,  viz.  I  use  such  language  as  they  usually  employ  in  regard  to 
the  affairs  of  common  life."  This  makes  the  reference  merely  to  the 
words  used  ;  whereas  the  reference  is  to  the  illustration  drawn  from 
human  customs.     In  what  way  could  the  Apostle  speak  but  as  men  are 


266  ,  ROMANS    VI.,    19. 

accastonied  to  .speak  ?  Could  he  speak  in  any  other  languapje  than  that 
•which  was  usual  lo  men  ?  This  is  a  thing  in  which  there  is  no  choice. 
If  he  speaks  at  all  he  must  use  human  language.  But  to  illustrate  spiri- 
tual subjects  by  the  customs  ol"  nun  is  a  matter  of  choice,  because  it  might 
have  been  avoided.  This  est;d)lishes  the  juopriety  of  teaching  Divine 
truth  through  illustrations  t;ikcn  IVom  all  suljjects  with  which  those  ad- 
dressed are  accjuainted.  This  method  not  only  facilitates  the  right  per- 
ception or  apprehension  of  the  subject,  but  also  assists  the  memory  in 
retaining  the  informaiion  received.  Accordingly  it  was  much  used  by 
our  Lord  and  his  Apostles, 

Calvin  has  not  caught  the  spirit  of  this  passage  :  "  Paul,"  he  says, 
"  means  that  he  speaks  after  the  manner  of  men  with  respect  to  foims, 
not  the  suliject-matter,  as  Christ  (John  iii.,  12)  says,  '  If  I  have  told  you 
earthly  things,'  when  he  is,  however,  discoursing  on  heavenly  rnystei its, 
but  not  with  so  much  majesty  as  the  dignity  of  the  subject  dcmaridtd, 
because  he  accommodated  himself  to  the  capacity  of  a  rude,  dull,  and 
slow  people."  Here  Calvin  also  makes  the  reference  apply  not  to 
human  customs,  but  to  human  language  and  style.  It  may  also  be  asked 
why  the  Lord  did  not  express  himself  with  so  much  majesty  as  the 
dignity  of  the  subject  demanded  %  It  cannot  he  admitted  that  his  lan- 
guage, or  the  language  of  inspiration,  ever  falls  short  of  the  dignity 
deviandcd  by  the  subject. 

Because  of  the  infinnity  of  your  flesh. — That  is,  the  weakness  of 
their  spiritual  discernment  through  the  corruption  of  human  nature. 
This  does  not  refer,  as  Mr,  Stuart  supposes,  to  "  the  feeble  or  infantile 
state  of  spiritual  knowledge  among  the  Romans,"  but  is  applicable  to 
mankind  in  general.  Men  in  all  places,  and  in  all  ages,  and  in  every 
period  of  their  lives,  are  weak  through  the  flesh,  both  in  spiritual  dis- 
cernment, and  in  the  practice  of  holiness.  Men  of  the  most  powerful 
mental  capacity  are  naturally  dull  in  appreliending  the  things  of  the 
Spirit.  Accordingly,  errors  abound  with  them  as  much  as  with  the 
most  illiterate,  and  often  in  a  far  greater  degree.  Besides,  such  a 
pe(-uliar  application  to  those  in  the  church  at  Rome  is  inconsistent 
with  chap,  xv.,  14,  where  the  Apostle  says  that  they  were  "  fdled  with 
all  knowledge,  .ible  also  to  admonish  one  another," 

For  as  ye  have  yielded  your  numbers  se7-vants  to  vncleanncss. — 
This  shows  the  state  of  men  by  nature,  and  especially  the  state  of  the 
heathen  world  at  the  period  of  the  highest  refinement.  Uncleanness 
means  all  impurity,  but  especially  the  vice  opposed  to  chastity. 
Iniquity,  as  distinguished  from  this,  refers  to  conduct  opposed  to  laws 
human  and  divine.  The  one  refers  principally  to  the  pollution,  the 
other  to  the  guilt  of  sin. 

Unto  init/uiti/. — Some  understand  this  as  signifying  from  one 
iniquity  to  another,  or  from  one  degree  of  iniquity  to  another,  which 
is  not  its  meaning.  Neither  can  .  it  signify,  as  it  is  sometimes 
understood,  for  the  purpose  of  iniquity,  for  men  often  sin  when  it 
cannot  be  justly  said  tliat  they  do  so  for  the  pv7-pose  of  sinning. 
They  often  sin  from  the  love  of  the  sin,  when  they  wish  it  was  not*  a 
sin.     Their  object  is  selfish  gratification.     It  is  evident  that  the  phrase 


ROMANS   VI.,    21.  2(57 

is  to  be  understood  on  a  principle  already  mentioned,  namely,  that 
iniquity  is  in  the  first  occurrence  personified,  and  in  the  second,  it  is 
the  conduct  produced  by  obedience  to  this  sovereign.  They  surrender 
their  members  unto  the  slavery  of  iniquity  as  a  king,  and  the  result  is, 
that  iniquity  is  practised.  This  corresponds  with  the  sense,  and  suits 
the  antithesis.  Righteousness  unto  holiness-  -Righteousness  is  here 
personified  as  iniquity  was  before,  and  obedience  to  this  sovereign  pro- 
duces holiness. 

V.  20. — For  when  ye  were  the  servants  of  sin,  ye  were  free  from  rigliteousness. 

Mr.  Tholuck  misunderstands  this  verse,  which,  in  connexion  with  the 
21st,  he  paraphrases  thus:  "  While  engaged  in  the  service  of  sin,  you 
possessed,  it  is  true,  the  advantage  of  standing  entirely  out  of  all  sub- 
jection to  righteousness  ;  but  let  us  look  to  what  is  to  be  the  final  result."; 
The  Apostle  is  not  speaking  of  freedom  from  righteousness  as  an  advan-' 
tage  either  real  or  supposed,  nor  could  he  thus  speak  of  it.  He  isl 
speaking  of  it  as  a  fact ;  and  from  that  fact  he  argues,  that,  as  when! 
they  were  the  servants  of  sin  they  were  free  from  righteousness — 
yielding  no  obedience  to  it,  and  acting  as  if  they  had  nothing  to  do  with,^ 
and  had  no  relation  to  it — so  now,  as  they  are  ihe  servants  of  right- 
eousness, they  ought  to  hold  themselves  free  from  the  slavery  of  sin.' 
The  consequence,  indeed,  is  not  drawn,  but  is  so  plain  that  it  is  left  to 
the  reader.  The  sentiment  is  just  and  obvious.  When  they  were  th4 
subjects  of  their  former  sovereign  they  were  free  from  the  service  oi^ 
their  present  sovereign.  So  now,  as  they  are  the  subjects  to  righteous^ 
ness,  they  ought  to  be  free  from  sin.  ■ 

Mr.  Stuart  also  misunderstands  this  verse.  He  explains  it  thus : 
"  When  you  served  sin,  you  deemed  yourselves  free  from  all  oblio-ation 
to  righteousness."  This  the  Apostle  neither  says,  nor  could  say.  For 
it  is  not  true  that  natural  men,  whether  Pagans,  or  under  a  profession  \ 
of  Christianity,  regard  themselves  as  bound  by  no  obligations  to  right-  ' 
eousness.  The  law  of  nature  teaches  the  contrary.  But  whatever  is 
their  light  on  this  subject,  it  is  a  fact  that  they  are  free  from  righteous- 
ness.    This,  we  learn,  is  the  state  of  all  natural  men. 

V.  21. — What  fruit  hid  ye  then  in  those  things  whereof  ye  are  now  ashamed  ?  for  the 
end  of  those  things  is  death. 

Whatfi-uit  had  ye  then  in  those  things. — Besides  the  exhortations  to 
holiness  which  he  had  already  employed,  the  Apostle  here  sets  before 
believers  the  nature  and  consequences  of  sin.     Unprofitable  and  shame- 
ful in  its  character,  its  end  is  death.     He  asks  what  advantage  had  they  I 
derived  from  their  former  conduct.     Fruit  here  signifies  advantage,  and  \ 
not  pleasure.     Many  interpret  this  verse  as  if  the  Apostle  denied  that  j 
they  had   any  pleasure   in  their  sins  at  the  time  of  committing  them.  \ 
This  the  Apostle  could  not  do ;  for  it  is  a  fact  that  men  have  pleasure  \ 
in  sin.      To   say   that   sinful  pleasure   is   no   pleasure,   but  is  imagi-  ; 
nary,   is  to  abuse   terms.     All    pleasure  is  a   matter   of    feeling,    and  ' 
a* man  is  no  less  happy  than  he  feels  himself  to  be  j  if  he  imagines 


£68  ROMANS   VI.,    23. 

that  he  enjoys  pleasure,  he  actually  enjoys  pleasure.  But  what  advan- 
taf^e  is  (here  in  such  pleasure  ?  This  is  the  question  which  the  Apostle 
asks. 

Wlivrrnf  ye  arc  now  ushamrd. — It  is  a  remarkable  fact  that  men  in\ 
a  state  of  alienation  from  God  will  commit  sin,  not  finjy  without  siiame, 
but  will  glory  in  many  things  of  which  they  are  a.shamc(l  the  moment ; 
they  are  changed  by  the  gospel.  They  now  see  their  conduct  in  another 
light.  They  see  that  it  was  not  only  sinful  but  shameful.  For  the  end 
of  those  things  is  death. — Here  is  the  answer  to  the  question,  with 
respect  to  the  fruit  of  unrighteous  conduct.  Whatever  j)leasure  they 
might  have  found  in  it,  the  end  of  it  is  ruin.  Deatli. — This  cannot  be 
confined  to  natural  death,  for  that  is  equally  the  end  with  respect  to  the 
righteous  as  well  as  the  wicked.  It  includes  the  whole  penalty  of  sin — 
eternal  punishment. 

V.  22. — But  now,  being  made  free  from  sin,  and  become  servants  to  God,  ye  have 
your  fruit  unto  holiness,  and  the  end  everlasting  life. 

Having  concluded  his  triumphant  reply  to  the  objection,  that  his  doc- 
trine concerning  justification  leads  to  intlulgence  in  sin,  the  Apostle  here 
assures  those  to  whom  he  wrote  of  the  blessed  effects  of  becoming  ser- 
vants to  God.  In  the  eighth  chapter  these  are  fully  developed.  But  now 
being  made  free  from  sin,  that  is,  emancipated  from  a  state  of  slavery 
to  sin.  Fruit  unto  holiness. — Fruit  in  this  verse  denotes  conduct,  and 
holiness  its  specific  character  or  quality.  When  conduct  or  works  are 
called  fruit,  their  nature  is  not  expressed.  They  are  merely  considered 
as  the  production  of  the  man.  Fruit  unto  holiness  is  conduct  that  is 
holy.  And  the  end  everlasting  life. — Fruit  unio  holiness,  or  holy  con- 
duct, is  the  present  result  of  freedom  from  sin,  and  of  becoming  servants 
to  God  ;  eternal  life  is  the  final  result.  Eternal  life  is  the  issue  of  the 
service  of  God,  but  it  is  not  the  reward  of  its  merit.  Hence,  the  Apostle 
here  uses  the  phra.se  eternal  life,  when  he  is  speaking  of  the  issue  of  the 
service  of  God.  But  in  verse  16,  he  says,  "  obedience  unto  righteous- 
ness, and  not  obedience  unto  eternal  life,"  because  he  had,  in  the  pre- 
ceding member  of  the  sentence,  spoken  of  death  as  the  punishment  of 
sin.  Had  he  used  the  word  eternal  life  in  connexion  with  obedience  in 
this  antithesis,  it  would  have  too  much  resembled  an  assertion,  that  eter- 
nal life  is  the  reward  of  our  obedience. 

V.  2.3. — For  the  wages  of  sin  is  death ;  but  the  gift  of  God  is  eternal  life,  through 
Jesus  Christ  our  Lord. 

The  wages  of  sin  is  death. — Here,  as  in  the  conclusion  of  the  pre- 
ceding chapter,  death  is  contrasted  with  eternal  life.  Sin  is  a  service 
or  slavery,  and  its  reward  is  death  or  eternal  misery.  As  death  is  the 
greatest  evil  in  this  world,  so  the  future  punishment  of  the  wicked  is 
called  death  figuratively,  or  the  second  death.  In  this  sense  death  is 
frequently  spoken  of  in  Scripture,  as  when  our  Lord  says,  "  whosoever 
believelh  on  me  sliall  never  die."  Death  is  the  just  recompense  of  sin. 
The  Apostle  does  not  add,  but  the  wages  of  obedience  is  eternal  life. 
This  is  not  the  doctrine  of  Scripture.     He  adds,  but  the  gift  of  God  is 


ROMANS   VI.,   23.  269 

eternal  life.  The  gift  that  God  bestows  is  eternal  life.  lie  bestows 
no  less  upon  any  of  his  people  ;  and  it  is  the  greatest  gift  that  can  be 
bestowed. 

Dr.  Gill  on  this  passage  remarks — "  These  words,  at  first  sight,  look 
as  if  the  sense  of  them  was,  that  eternal  life  is  the  gift  of  (lod  through 
Christ,  which  is  a  great  and  glorious  truth  of  the  gospel  ;  but  their 
standing  in  opposition  to  the  preceding  words  requires  another  sense, 
namely,  that  God's  gift  of  grace  issues  in  eternal  life,  through  Christ  ; 
Wherefore  by  tJte  gift  of  God  is  not  meant  eternal  life,  but  cither  the 
gift  of  a  justifying  righteousness,  or  the  grace  of  God  in  regeneration 
and  sanctification,  or  both,  whicii  issue  in  eternal  life."  This  remark 
does  not  appear  to  be  well  founded.  The  wages  of  sin  do  not  issue  in 
death,  or  lead  to  it,  but  the  wages  of  sin  is  death.  Death  is  asserted  to 
be  the  wages  of  sin,  and  not  to  be  another  issue  to  which  the  wages 
of  sin  lead.  And  the  gift  of  God  is  not  said  to  issue  in  eternal  life,  but  to 
be  eternal  life.  Eternal  life  is  the  gift  here  spoken  of.  It  is  not,  as 
Dr.  Gill  represents,  "  eternal  life  is  the  gift  of  God,"  but  "  the  gift  of 
God  is  eternd  life."  The  meaning  of  these  two  propositions,  though 
nearly  alike,  is  not  entirely  coincident.  The  common  version  is  per- 
fectly correct.  Both  of  the  propositions  might  with  truth  be  rendered 
convertible,  but  as  they  are  expressed  by  the  Apostle  tliey  are  not  con- 
vertible ;  and  we  should  receive  the  expression  as  it  stands.  No  doubt 
the  gift  of  righteousness  issues  in  eternal  life  ;  but  it  is  of  the  gift  of 
etei-nal  life  itself,  and  not  of  the  gift  of  righteousness,  that  the  Apostle 
is  here  speaking,  and  the  Apostle's  language  should  not  be  pressed  into 
a  meaning  which  is  foreign  to  his  design. 

Life  and  death  are  set  before  us  in  the  Scriptures.  On  the  one 
hand,  indignation  and  wrath,  tribulation  and  anguish  ;  on  the  other, 
glory,  and  honor,  and  peace.  To  one  or  other  of  these  states  every 
child  of  Adam  will  finally  be  consigned.  To  both  of  them,  in  the 
concluding  verse  of  this  chapter,  our  attention  is  directed,  and  the 
grounds  on  which  never-ending  misery  or  everlasting  blessedness  will 
be  awarded,  are  expressly  declared.  "  The  wages  of  sin  is  death:  but 
the  gift  of  God  is  eternal  life,  through  Jesus  Christ  Our  Lord^ 

The  punishment  of  that  death  which  was  the  threatened  penalty  of 
the  first  transgression,  will,  according  to  Scripture,  consist  in  the  pains 
both  of  privation  and  suffering.  Its  subjects  will  not  only  be  bereaved 
of  all  that  is  good,  they  will  also  be  overwhelmed  with  all  that  is  ter- 
rible. As  the  chief  good  of  the  creature  is  the  enjoyment  of  the  love 
of  God,  how  great  must  be  the  punishment  of  being  deprived  of  the 
sense  of  his  love,  and  oppressed  with  the  consciousness  of  his  hatred ! 
The  condenmed  will  be  entirely  divested  of  every  token  of  the  pro- 
tection and  blessing  of  God,  and  visited  with  every  proof  of  his  wrath 
and  indignation.  According  to  the  awful  declaration  of  the  Apostle, 
they  shall  be  punished  with  everlasting  destruction  from  the  presence 
of  the  Lord,  and  from  the  glory  of  his  power,  in  that  day  "  wlien  the 
Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty  angels,  in 
flaming  fire,  taking  vengeance  on  them  that  know  not  God,  and  that 
obey  not  the  gospel  of  our  Lord  Jesus  Christ." 


270  ROMANS  VI.,  23. 

This  punishment  will  be  adapted  to  both  the  component  parts  of 
man's  naliire,  lo  the  soul  as  well  as  to  the  body.  It  will  connect  all 
the  ideas  of  the  past,  the  present,  and  the  future.  As  to  the  past,  it 
will  brinii;  to  the  recollection  of  the  wicked  the  sins  they  committed, 
the  trood  thev  abused,  and  the  false  pleasures  by  which  they  were  de- 
luded. As  to  the  present,  their  nusery  will  l)e  aggravated  by  their 
knowhxlgc  of  the  glory  of  the  righteous,  from  which  they  themselves 
arc  for  ever  separated,  and  by  the  direful  company  of  the  Devil  and  his 
angels,  to  the  endurance  of  whose  cruel  slavery  they  are  for  ever 
doomed.  As  to  the  Aiture,  the  horrors  of  their  irreversible  condition 
will  be  rendered  more  insupportable  by  the  overwhelming  conviction 
of  its  eternity.  To  the  whole  must  be  added,  that  rage  against  (iod, 
whom  they  will  hate  as  their  enemy,  without  any  abatement  or  diminution. 

It  is  not  to  be  questioned  that  lliero  will  be  degrees  in  the  punishment 
of  the  wicked.  This  is  established  by  our  Lord  himself,  when  he  de- 
clares that  it  shall  be  more  tolerable  for  Tyre  and  Sidon  in  the  Day  of 
Judgment  than  for  the  Jews.  I'his  punishment  being  the  effect  of 
Divine  justice,  the  necessary  proportion  between  crime  and  suffering 
will  be  observed,  and  as  some  crimes  arc  greater  and  more  aggravated 
than  others,  there  will  be  a  difference  in  the  punishment  inflicted.  In 
one  view,  indeed,  all  sins  are  equal,  because  ccjually  offences  against 
God,  and  transgressions  of  his  law  ;  but,  in  another  view,  they  differ 
from  each  other.  Sin  is  in  degree  proportioned  not  only  to  the  want  of 
love  to  (/od  and  man,  which  it  displays,  but  likewise  to  the  manner  in 
which  it  is  perpetrated.  Murder  is  more  aggravated  than  theft,  and  the 
sins  against  the  second  table  of  the  law  are  less  heinous  than  those 
committed  against  the  first.  Sins  likewise  vary  in  degree,  according  to 
the  knowledge  of  him  who  commits  them,  and  inasmuch  as  one  is 
carried  into  full  execution,  and  another  remains  but  in  thought  or 
purpose.  The  difference  in  the  degree  of  punishment  will  not  con- 
sist, however,  in  what  belongs  to  privation — for  in  this  it  must  be 
equal  to  all — but  in  those  sufferings  which  will  be  positively  inflicted 
by  God. 

Our  Lord,  three  times  in  one  discourse,  repeats  that  awful  declara- 
tion, "  Their  worm  dieth  not,  and  the  fire  is  not  quenched."  The  term 
fire  presents  the  idea  of  the  intensity  of  the  wrath  or  vengeance  of  God. 
It  denotes  that  the  sufferings  of  the  condemned  sinner  are  such  as  the 
body  experiences  from  material  fire,  and  that  entire  desolation  which 
accompanies  its  devouring  flames.  Fire,  however,  consumes  the  matter 
on  which  it  acts,  and  is  thus  itself  extinguished.  But  it  is  not  so  with 
those  who  shall  be  delivered  over  to  that  fire  which  is  not  quenched. 
They  will  be  upheld  in  existence  by  Divine  justice,  as  the  subjects  on 
which  it  will  be  ever  displayed.  The  expression,  "  their  worm  dieth 
not,"  indicates  a  continuance  of  pain  and  putrefaction  such  as  the 
gnawing  of  worms  would  produce.  As  fire  is  extinguished  when  its 
fuel  is  consumed,  in  the  same  way  the  worm  dies  when  the  subject  on 
which  it  subsists  is  destroyed.  But  here  it  is  represented  as  never 
dying,  because  the  persons  of  the  wicked  are  supported  for  the  endur- 
ance of  this  punishment.     In  employing  these  figures,  the  Lord  seems 


ROMANS   VI.,   23.  271 

to  refer  to  the  two  methods  in  which  the  bodies  of  the  dead  were  in 
former  times  consigned  to  darkness  and  obHvion,  cither  by  incremation 
or  interment.  In  the  first,  they  were  consumed  by  fire — in  the  second, 
devoured  by  worms.  The  final  punishment  of  the  enemies  of  God  is 
likewise  represented  by  their  being  cast  into  tiie  lake  which  burneth 
with  fire  and  brimstone.  This  imports  the  multitude  of  griefs  with 
which  the  wicked  will  be  overwhelmed.  What  emblem  can  more 
strikingly  portray  the  place  of  torment  than  the  tossing  waves,  not 
merely  of  a  flood  of  waters,  but  of  liquid  fire  ?  And  what  can  describe 
more  awfully  the  intensity  of  the  sufferings  of  those  who  are  condemn- 
ed, than  the  image  of  that  brimstone  by  which  the  fierceness  of  fire  is 
augmented  ? 

These  expressions,  their  worm  dielh  not,  and  the  fire  is  not  quench- 
ed, to  which  it  is  added,  "  For  every  one  shall  be  salted  with  fire," 
preclude  every  idea  either  of  annihilation  or  of  a  future  restoration  to 
happiness.  Under  the  law  the  victims  offered  in  sacrifice  were  ap- 
pointed to  be  salted  with  salt,  called  "  the  salt  of  the  covenant,"  Lev. 
xi.,  13.  Salt  is  an  emblem  of  incorruptibility,  and  its  employment  an- 
nounced the  perpetuity  of  the  covenant  of  God  with  his  people.  In 
tiie  same  manner  all  the  sacrifices  to  his  justice  will  be  salted  with  fire. 
Every  sinner  will  be  preserved  by  the  fire  itself,  becoming  thereby  in- 
corruptible, and  fitted  to  endure  those  torments  to  which  he  is  destined. 
The  just  vengeance  of  God  will  render  incorruptible  the  children  of 
wratii,  whose  misery,  any  more  than  the  blessedness  of  the  righteous, 
will  never  come  to  an  end. 

"  The  Son  of  Man,"  said  Jesus,  "goeth,  as  it  is  written  of  him ;  but 
woe  unto  that  man  by  whom  the  Son  of  Man  is  betrayed  !  It  had  been 
good  for  that  man  if  he  had  not  been  born."  If  the  punishment  of  the 
wicked  in  the  future  state  were  to  terminate  in  a  period,  however  re- 
mote, and  were  it  to  be  followed  with  eternal  happiness,  what  is  here 
affirmed  of  Judas  would  not  be  true,  A  great  gulf  is  fixed  between 
the  abodes  of  blessedness  and  misery,  and  every  passage  from  the  one 
to  the  other  is  for  ever  barred. 

The  punishment,  then,  of  the  wicked  will  be  eternal,  according  to 
the  figures  employed,  as  well  as  to  the  express  declarations  of  Scripture. 
Sin  being  committed  against  the  infinity  of  God,  merits  an  infinite  pun- 
ishment. In  the  natural  order  of  justice  this  punishment  ought  to  be 
infinitely  great ;  but  as  that  is  impossible,  since  the  creature  is  incapa- 
ble of  suffering  pain  in  an  infinite  degree,  infinity  in  greatness  is  com- 
pensated by  infinity  in  duration.  The  punishment,  then,  is  finite  in 
itself,  and  on  this  account  it  is  capable  of  being  inflicted  in  a  greater  or 
less  degree  ;  but  as  it  is  eternal,  it  bears  the  same  proportion  to  the 
greatness  of  Him  who  is  offended. 

The  metaphors  and  comparisons  employed  in  Scripture  to  describe 
the  intensity  of  the  punishment  of  the  wicked,  are  calculated  deeply  to 
impress  the  sentiment  of  the  awful  nature  of  that  final  retribution. 
"  Tophet  is  ordained  of  old  ;  yea,  for  the  king  it  is  prepared  ;  he  hath 
made  it  deep  and  large :  the  pile  thereof  is  fire  and  much  wood  ;  the 


8^2  ROMANS    VI.,    23. 

breath  of  the  Lord,  like  a  stream  of  brimstone,  doth  kindle  it."  Isa. 
XXX.,  X). 

\\  lule  the  doctrine  of  eternal  happiness  is  generally  admitted,  the 
eternity  of  future  punishnieiU  is  doubted  by  many.  The  declarations, 
however,  of  the  Iloly  Scriptures  respecting  both  arc  equally  explicit. 
Concerning  each  of  them  the  very  same  expressions  are  used.  "  These 
shall  go  away  into  everlasting  (literally  eternal)  pumshmcnl  :  but  the 
righteous  unto  life  eternal."  Malt,  xxv.,  46.  Owing  to  the  hardness 
of  their  hearts  men  are  insensible  to  the  great  evil  of  sin.  Hence  the 
threatenings  of  future  punishment,  according  to  the  word  of  God,  shock 
all  their  j)rejudices,  and  seem  to  them  unjust,  and  such  as  never  can  be 
realized.  The  tempter  said  to  the  woman,  "  Ye  shall  not  surely  die" 
although  God  had  declared  it.  In  the  same  way  that  malignant  de- 
ceiver now  suggests  that  the  doctrine  of  eternal  punishment,  although 
written  as  with  a  sunbeam  in  the  book  of  God,  although  expressly 
affirmed  by  the  Saviour  in  the  description  of  the  last  judgment,  and  so 
often  repeated  by  him  during  his  abode  on  earth,  is  contrary  to  every 
idea  that  men  ought  to  entertain  of  the  goodness  and  mercy  of  God. 
He  conceals  from  his  votaries  the  fact  that  if  CJod  is  merciful  he  is  also 
just ;  and  that,  while  forgiving  iniquity,  and  transgression,  and  sin,  he 
will  by  no  means  clear  the  gudty.  Some  who  act  as  his  servants  in 
promoting  this  delusion,  have  admitted  that  the  Scriptures  do  indeed 
threaten  everlasting  punishment  to  transgressors  ;  but  they  say  that 
God  employs  such  threatenings  as  a  veil  to  deter  men  from  sin  while 
he  by  no  means  intends  their  execution.  The  veil,  then,  which  God 
has  provided  is,  according  to  them,  too  transparent  to  answer  the  pur- 
pose he  designs,  and  they  in  their  superior  wisdom  have  been  able  to 
penetrate  it.  And  this  is  one  of  their  apologies  for  the  Bible,  with  the 
design  of  making  its  doctrines  more  palatable  to  the  world.  On  their 
own  principles,  tlien,  they  are  chargeable  with  doing  all  in  their  power 
to  frustrate  what  they  alHrm  to  be  a  provision  of  mercy.  Shall  men, 
however  eminent  in  the  world,  be  for  a  moment  listened  to,  who  stand 
confessedly  guilty  of  conduct  so  impious  ? 

Infiiuiely  great  arc  the  obligations  of  believers  to  that  grace  by  which 
they  have  been  made  to  dilfer  from  others,  to  flee  to  the  refuge  set 
before  them  in  tlie  gospel,  and  to  wait  for  the  Son  of  God  from  Heaven, 
whom  he  raised  from  the  dead,  even  Jesus,  which  delivered  us  from 
wrath  to  come. 

Eternal  life. — Of  the  nature  of  that  glory  of  which  the  people  of 
God  shall  be  put  in  possession  in  the  day  of  their  redemption,  we  cannot 
form  a  clear  and  distinct  idea.  "  It  doth  not  yet  appear  what  we  shall 
be  ;  but  we  know  that,  when  he  shall  appear,  we  shall  be  like  him,  for 
we  shall  see  Inm  as  he  is."  In  the  present  state,  believers,  beholding 
as  ilka  glass  the  glory  of  the  Lord,  are  changed  into  the  same  image 
from  glory  to  glory,  as  by  the  Spirit  of  the  Lord.  This  transformation, 
while  they  see  only  through  a  glass  Jarkly,  is  gradually  proceeding  ; 
but  when  they  see  face  to  face,  and  shall  know  even  as  they  are  known, 
this  image  shall  be  perfected.  Their  blessedness  will  consist  in  a 
knowledge  of  God  and  his  mysteries,  a  full  and  exquisite  sense  of 


ROMANS  VI.,   23.  273 

his  love,  ineffable  consolation,  profound  tranquillity  of  soul,  a  perfect 
concord  and  harmony  of  the  soul  with  the  body,  and  with  all  the  powers 
of  the  soul  among  themselves  ;  in  one  word,  in  an  assemblage  of  all 
sorts  of  blessings.  These  blessings  will  not  be  measured  in  the  pro- 
portion of  the  creatures  who  receive  them,  but  of  God  who  confers 
them  ;  and  of  the  dignity  of  the  person  of  Jesus  Christ,  and  of  his 
merit ;  of  his  person,  for  they  shall  obtain  that  felicity  only  in  virtue 
of  the  communion  which  they  have  with  him  ;  of  his  merit,  for  he  has 
purchased  it  with  the  price  of  his  blood.  So  far,  then,  as  we  can  con- 
ceive of  majesty,  excellency,  and  glory,  in  the  person  of  the  Redeemer, 
so  far,  keeping  always  in  view  the  proportion  of  the  creature  to  the  Cre- 
ator, ought  we  to  conceive  of  the  value,  the  excellence,  and  tiie  abun- 
dance of  the  eternal  blessings  which  he  will  bestow  upon  his  people. 
The  Scriptures  call  it  a  fulness  of  satisfaction,  not  a  fulness  of  satiety, 
but  a  fulness  of  joy,  at  the  right  hand  of  God,  where  there  are  pleasures 
for  evermore.  It  will  be  a  crown  of  righteousness  ;  they  shall  sit 
down  with  Christ  in  his  throne,  as  he  is  set  down  with  his  Father  in 
his  throne.  "  Blessed  are  they  which  are  called  unto  the  marriage- 
supper  of  the  Lamb." 

As  to  the  duration  of  this  blessedness,  it  shall  be  eternal.  But  why 
eternal  ?  Because  God  will  bestow  it  upon  a  supernatural  principle, 
and,  consequently,  upon  a  principle  free  from  changes  to  which  nature 
is  exposed,  in  opposition  to  the  happiness  of  Adam,  which  was  natural. 
Because  God  will  give  it  not  as  to  hirelings,  but  as  to  his  children  in 
title  of  inheritance.  "  The  servant,"  or  the  hireling,  says  Jesus  Christ, 
"  abideth  not  in  the  house  for  ever,  but  the  son  abideth  ever."  Because 
God  will  confer  it  as  a  donation,  that  is  to  say,  irrevocably.  On  this 
account,  Paul  declares,  that  "  the  gift  of  God  is  eternal  life."  None 
of  the  causes  which  produce  changes  will  have  place  in  heaven  ; — not 
the  inequality  of  nature,  for  it  shall  be  swallowed  up  in  glory — not  sin, 
for  it  will  be  entirely  abolished — not  the  temptations  of  Satan,  for  Satan 
will  have  no  entrance  there — not  the  mutability  of  the  creature,  for 
God  will  possess  his  people  fully  and  perfectly. 

Through  Jesus  Christ. — Eternal  life  comes  to  the  people  of  God  as 
a  free  gift,  yet  it  is  through  Jesus  Christ.  By  his  mediation  alone 
reconciliation  between  God  and  man  is  effected,  peace  established, 
communion  restored,  and  every  blessing  conferred.  The  smallest  as 
well  as  the  greatest  gift  is  bestowed  through  him  ;  and  they  are  not  the 
less  free  gifts  from  God,  because  Christ  our  Lord  has  paid  the  price  of 
redemption.  He  himself  was  given  for  this  end  by  the  Father,  and  he 
and  the  Father  are  one.  He,  then,  who  pays  the  ransom  is  one  and 
the  same  who  justifies,  so  that  the  freeness  of  the  gift  is  not  in  the 
smallest  degree  diminished. 

This  gift  of  eternal  life  is  bestowed  through  Jesus  Christ,  and  by 
him  it  is  dispensed,  "  Glorify  thy  Son,  that  thy  Son  may  also  glorify 
thee  :  as  thou  hast  given  him  power  over  all  flesh,  to  give  eternal  life 
to  as  many  as  thou  hast  given  him."  "  My  sheep  hear  my  voice,  and 
I  know  them,  and  they  follow  me,  and  I  give  unto  them  eternal  life,'* 

Our  Lord. — His  people  are  constantly  to  keep  in  mind  that  Jesus 
18 


274  ROMANS    VI.,    23. 

Christ  is  their  Lord,  vvlio.sc  authority  thoy  arc  ever  to  regard,  and 
whom,  as  their  Ijord  and  Master,  they  are  imphcitly  to  obey.  He  is 
the  Lord  both  of  the  dead  and  the  hvint^,  to  whom  every  knee  shall 
bow,  and  before  who.so  judirmeiit-scat  wc  shall  all  stand. 

'I'hcre  is  a  striking  sinnlarity  between  tiic  manner  in  which  the 
Apostle  winds  up  liis  discussion  on  the  free  justification  of  sinners,  in 
the  close  of  the  preceding  chapter,  and  that  in  which  he  now  concludes 
the  doctrine  of  their  sanctification.  "  Grace,"  he  tiiere  says,  "  reigns 
through  righteousness,  unto  eternal  life,  by  Jesus  Christ  our  Lord  ;" 
and  through  Him,  it  is  here  said,  "  the  gift  of  God  is  eternal  life."  All 
is  of  grace,  all  is  a  free  gift,  all  is  vouchsafed  through,  and  in  Him, 
who  was  delivered  for  our  offences,  and  raised  again  for  our  justifica- 
tion, from  whom  neither  death  nor  life  shall  separate  us.  "  Thanks  be 
unto  God  for  his  unspeakable  gift." 

The  doctrine  of  free  justification  by  faith  without  works,  on  which 
the  Apostle  had  been  insisting  in  the  preceding  part  of  tlie  Epistle,  is 
vindicated  in  this  chapter  from  the  charge  of  producing  those  conse- 
quences which  are  ascribed  to  it  by  the  wisdom  of  the  world,  and  by 
all  who  are  opposed  to  the  gospel.  Far  from  conducting  to  licentious- 
ness, as  many  venture  to  affirm,  it  stands  inseparably  connected  with 
the  santification  of  the  children  of  God. 

In  the  conclusion  of  the  preceding  chapter,  Paul  had  asserted  that,  as 
the  reign  of  sin  had  been  terminated  by  the  death  of  the  Redeemer,  so 
the  reign  of  grace,  through  righteousness,  unto  eternal  life,  by  Jesus 
Christ  our  Lord,  has  succeeded.  He  had  shown  in  the  third  and 
fourth  chapters,  that  this  rigliteousness  is  upon  all  tliem  that  believe, 
who  arc  thus  justified  freely  by  grace.  In  the  fifth  chapter,  he  had  ex- 
hibited the  effects  and  accompaniments  of  their  justification.  The  ob- 
jection which  he  had  seen  it  proper  to  introduce  in  the  beginning  of 
this  sixth  chapter,  had  led  to  a  further  development  of  the  way  in  which 
these  blessed  effects  are  produced.  In  order  to  tiiis,  lie  says  nothing, 
as  has  been  observed,  of  the  character  or  attainments  of  believers,  but 
simply  describes  their  state  before  God,  in  consequence  of  their  union 
with  Christ.  The  sanctification  of  believers,  he  thus  shows,  proceeds 
from  the  sovereign  determination,  the  eternal  purpose,  and  the  irresisti- 
ble power  of  (iod,  which  are  exerted  according  to  his  everlasting  cove- 
nant, through  the  mediation  of  his  beloved  Son,  and  in  consistency  with 
every  part  of  the  plan  of  salvation.  While  this,  however,  is  the  truth — 
truth  so  consolatory  to  every  Christian — it  is  an  incumbent  duty  to  con- 
sider, and  to  seek  to  give  effect  to  those  motives  to  holiness,  presented 
by  the  Spirit  of  (Jod  in  his  own  word,  as  the  means  which  he  employs 
to  carry  on  this  great  work  in  the  soul — presented,  too,  in  those  very 
doctrines,  which  the  wisdom  of  the  world  has  always  supposed  will 
lead  to  licentiousness.  Every  view  of  the  character  of  God,  and  every 
part  of  the  plan  of  salvation,  tends  to  promote  holiness  in  his  people, 
and  on  every  doctrine  contained  in  the  Scriptures,  holiness  is  con- 
spicuously inscribed. 

The  doctrine  of  justification  without  works,  so  far  from  leading  to 


ROMANS  VI.,    23.  275 

licentiousness,  furnishes  the  most  powerful  motives  to  obedience  to 
God.  They  who  receive  the  doctrine  of  justification  by  the  righteous- 
ness of  God,  iiave  the  fullest  and  most  awful  sense  of  the  obligation 
wliich  the  holy  law  of  God  enforces  on  his  creatures,  and  of  the  extent 
and  purity  of  that  law  connected  with  the  most  profound  sentiment  of 
the  evil  of  sin.  Every  new  view  that  believers  take  of  the  gospel  of 
their  salvation,  is  calculated  to  impress  on  their  minds  a  hatred  of  sin, 
and  a  desire  to  flee  from  it.  In  the  doctrine  of  Christ  crucified,  they 
perceive  that  God,  who  is  holy  and  just,  pardons  nothing  without  an 
atonement,  and  manifests  his  hatred  of  sin  by  the  plan  which  he  adopts 
for  the  salvation  of  sinners.  The  extent  of  the  evil  of  sin  is  exhibited 
in  the  dignity  and  glory  of  him  by  whom  it  has  been  expiated,  the 
depth  of  his  humiliation,  and  the  greatness  of  his  sufferings.  The  ob- 
ligation of  the  law  of  God  also  derives  unutterable  force  from  the 
purity  of  its  precepts  as  well  as  from  the  awfulness  of  its  sanction. 

If  the  principal  object,  or  one  of  the  essential  characteristics  of  the 
doctrine  of  justification  by  faith,  was  to  represent  God  as  easily  pacified 
towards  the  guilty,  as  taking  a  superficial  cognizance  of  the  breach 
of  his  holy  law,  and  punishing  it  lightly,  it  might  with  reason  be  con- 
cluded that  it  relaxes  the  bonds  of  moral  obligation.  But  far  from  this, 
that  doctrine  maintains  in  the  highest  degree  the  holiness  of  God,  and 
discovers  the  danger  of  continuing  in  sin.  It  teaches  that  even  when 
the  Almighty  is  determined  to  show  compassion  to  the  sinner,  he 
cannot  deny  himself,  and  therefore  his  justice  must  be  satisfied.  That 
Jesus  Christ  should  have  purchased,  at  the  price  of  his  own  blood,  a 
license  to  sin  against  God,  would  be  utterly  incompatible  with  the  wis- 
dom and  uniformity  of  the  Divine  government.  God  cannot  hate  sin 
before  its  expiation  by  his  Son,  and  love  it  after  the  sufferings  inflicted 
on  account  of  it.  If  it  behoved  him  to  punish  sin  so  severely  in  the 
Divine  Surety  of  his  people,  it  can  never  be  pleasing  to  him  in  those 
for  whom  the  Surety  has  made  satisfaction.  His  holiness  is  farther 
displayed  by  this  doctrine,  which  teaches  that  it  is  only  through  a  right- 
eous advocate  and  intercessor  that  they  who  are  justified  have  access 
to  God. 

The  gospel  method  of  justification  by  the  blood  of  Christ  discovers 
sin  and  its  fatal  consequences  in  the  most  hideous  aspect,  while  at  the 
same  time  it  displays  the  mercy  of  God  in  the  most  attractive  form. 
Believers  are  punished  with  death  in  the  person  of  their  Divine  Surety, 
according  to  the  original  and  irrevocable  sentence  pronounced  against 
man  on  account  of  his  transgression.  But  as  Jesus  Christ  has  been 
raised  from  the  dead  by  the  power  of  the  Father,  they  also  have  been 
raised  with  iiim  to  walk  in  newness  of  life.  They  are,  therefore,  bound,  by 
every  consideration  of  love  and  fear,  of  gratitude  and  joyful  hope,  to 
regulate  the  actions  of  that  life  which  has  thus  been  granted  to  them  in, 
a  new  and  holy  way.  Being  baptized  into  the  death  of  Christ,  in  whom 
they  are  "  complete,"  they  ought  to  be  conformed  to  him,  and  to  sepa- 
rate themselves  from  sin  by  its  entire  destruction.  Their  baptism,  which 
is  the  instituted  sign  of  their  forfeiture  by  sin  of  Adam's  life,  and  their 
regeneration  and  fellowship  with  Christ  in  his  death  and  resurrection, 


276  ROMANS    VI.,    23. 

exhibit  to  llicm  in  llie  clearest  manner  tlic  necessity  of  purity  and  holi- 
ness, the  way  by  which  these  arc  attained  confurinahiy  to  tlic  gospel, 
and  tlieir  obhgation  to  renounce  everything  incompatible  with  the  ser- 
vice of  Ctod.  "I  am  crucified,"  says  the  Ai)oslle  Paul,  "with  Christ; 
nevertheless  J  live  ;  yet  not  I,  but  Christ  livcth  in  me  ;  and  the  life 
which  I  now  live  in  the  flesh,  I  live  by  faith  in  the  Son  of  God,  who 
loved  me,  and  gave  himself  for  me."  And  addressing  the  belivers  to 
whom  lie  wrote,  he  says,  "  As  many  of  you  as  have  been  baptized  into* 
Christ,  have  put  on  Christ."  Ye  are  "  buried  with  him  in  baptism, 
wherein  also  ye  arc  risen  with  him  through  tiie  faith  of  the  operation  of 
God,  who  hath  raised  him  from  the  dead,"  Col.  ii.,  12.  These  bless- 
ings believers  enjoy  by  that  faith  which  unites  them  to  Christ,  and 
which  is  wrought  in  their  hearts  by  the  same  power  that  raised  up 
Jesus  from  the  dead,  and  that  will  raise  them  up  at  the  last  day. 

The  inducements,  then,  to  love  and  gratitude  to  God,  held  out  and 
enforced  by  the  doctrine  of  justification  by  faith,  are  the  strongest  that 
can  be  conceived.  Tiie  inexpressible  magnitude  of  the  blessings  which 
they  who  arc  justified  have  received  ;  their  deliverance  from  everlasting 
destruction  ;  the  right  they  have  obtained  to  eternal  blessedness,  and 
their  meetness  for  its  enjoyment :  the  infinite  condescension  of  the  great 
author  of  tiiese  gifts,  extending  mercy  to  those  who,  so  far  from  serving 
him,  have  provoked  liis  wralli ;  the  astonishing  means  employed  in  the 
execution  of  his  purpose  of  saving  them,  and  the  conviction  which  be- 
lievers entertain  of  tlieir  own  unworlhiness,  all  impose  the  strongest 
obligations,  and  furnish  the  most  powerful  motives,  to  walk  in  obedience 
to  God.  "  We  have  known  and  believed,"  says  the  Apostle  John, 
"  the  love  that  God  hath  to  us."  As  long  as  the  sinner  continues  to 
live  under  the  burden  of  unpardoned  guilt,  so  long  as  he  sees  divine 
justice  and  holiness  armed  against  him,  he  can  only  be  actuated,  in  any 
attempt  towards  obedience,  by  servile  fear ;  but  when  he  believes  the 
precious  promises  of  pardon  flowing  from  the  love  of  God,  when  he 
knows  the  just  foundation  on  which  this  pardon  is  established,  he 
cleaves  with  reciprocal  love  to  God.  He  rests  his  confidence  solely  on 
the  merits  of  the  Lord  Jesus  Christ,  and  ascribes  to  his  heavenly 
Father  all  the  glory  of  his  salvation.  Being  justified  by  faith,  he  has 
peace  with  God,  which  he  no  longer  labors  to  acquire  by  his  own 
works.  His  obedience  is  a  constant  expression  of  love  and  thankful- 
ness for  the  free  gift  of  that  righteousness  which  the  Son  of  God  was 
sent  to  introduce,  which  he  finished  on  the  cross,  and  which  confers  a 
title  to  divine  favor  sufficient  for  the  most  guilty  of  mankind.  If  any 
man  professes  to  believe  in  Jesus  Christ,  to  love  his  name,  and  to  enjoy 
communion  with  (iod,  yet  he  obeys  not  his  commandments,  he  "is  a 
liar,  and  the  truth  is  not  in  him.  But  whoso  keepeth  his  word,  in  him, 
verily,  is  the  love  of  God  perfected."  That  which  does  not  produce 
obedience  is  not  love,  and  what  does  not  proceed  from  love  is  unworthy 
of  the  name  of  obedience.  The  pretence  of  love  without  obedience  is 
hypocrisy,  and  obedience  without  love  is  a  real  slavery. 
^^  The  sanctification  of  the  people  of  God  depends  on  the  death  of 
"^     Christ  m  the  way  of  its  meritorious  cause  ;  for  through  his  death  they 


ROMANS   VI.,   23.  277 

receive  the  Holy  Spirit,  by  v^rhom  they  are  sanctified.  Jesus  Christ 
has  also  sanctified  himself,  that  he  might  sanctify  them.  He  had,  in- 
deed, no  corruption  from  which  he  needed  sanctification  ;  but  when  he 
took  on  him  the  sins  of  his  people,  they  were  his  sins  as  truly  as  if  he 
had  been  personally  guilty.  This  is  in  accordance  with  what  is  de- 
clared, 2  Cor.  v.,  21 — "He  hath  made  him  to  be  sin  for  us,  who  knew 
no  sin  :  that  we  might  be  made  the  righteousness  of  God  in  him."  In 
this  light,  then,  he  must  be  sanctified  from  sin,  and  this  was  effected 
by  his  suffering  death.  He  was  sanctified  from  the  sin  he  had  taken 
upon  him  by  his  own  blood  shed  upon  the  cross,  and  in  him  they  are 
sanctified. 

The  sanctification  ot  believers  depends,  too,  on  the  death  of  Jesus 
Christ  in  the  way  of  obligation  ;  for,  having  redeemed  his  people  to 
himself,  he  has  laid  them  under  an  inviolable  obligation  to  be  holy. 
"  Ye  were  not  redeemed  with  corruptible  things,  as  silver  and  gold, 
from  your  vain  conversation  received  by  tradiiion  from  your  fathers,  but 
with  the  precious  blood  of  Christ,  as  of  a  lamb  without  blemish  and 
without  spot."  "  Ye  are  bought  with  a  price,  therefore  glorify  God  in 
your  body  and  in  your  spirit,  which  are  God's."  Their  sanctification 
arises  also  from  the  example  of  Jesus  Christ  ;  for,  in  his  death  as  well 
as  in  his  life,  all  Christian  virtues  were  exhibited  and  exercised  in  a 
manner  the  most  admirable,  and  set  before  us  for  our  imitation. 
"  Christ  also  suffered  for  us,  leaving  us  an  example,  that  we  should 
follow  his  steps." 

The  sanctification  of  believers  likewise  depends  on  the  death  of 
Christ  in  the  way  of  motive  ;  for  it  furnishes  an  almost  infinite  number 
of  motives  to  holiness  of  life.  In  his  death,  believers  discover  the  pro- 
found misery  in  which  they  were  plunged  in  the  slavery  of  sin  and 
Satan — as  children  of  rebellion  and  wrath  separated  from  the  commu- 
nion of  God.  To  procure  their  deliverance  it  was  necessary,  not  only 
that  the  Son  of  God  should  come  into  the  world,  but  that  he  should 
suffer  on  the  cross  ;  whence  they  ought  to  regard  their  former  condition 
with  holy  terror  and  abhorrence.  In  his  death  they  perceive  how  hate- 
ful sin  is  in  the  sight  of  God,  since  it  was  necessary  that  the  blood  of 
an  infinite  and  Divine  person  should  be  shed  in  order  to  its  expiation. 
In  that  death  they  discover  the  ineffable  love  of  God,  which  has  even 
led  to  the  delivering  up  of  his  only  begotten  Son  for  their  salvation. 
They  discover  the  love  and  compassion  of  the  Son  himself,  which  in- 
duced him  to  come  down  from  heaven  to  save  them,  which  should 
beget  reciprocal  love,  and  an  ardent  zeal  for  his  service.  They  per- 
ceive the  hope  of  their  calling,  and  realize  the  blessings  of  the  eternal 
inheritance  of  God,  which  have  been  acquired  by  that  death.  They 
contemplate  the  honor  and  dignity  of  their  adoption,  for  Jesus  Christ 
has  died  that  they  might  become  the  children  of  God.  They  have 
been  born  of  his  blood,  which  binds  them  never  to  lose  sight  of  this 
heavenly  dignity,  but  to  conduct  themselves  in  a  manner  suitable  to 
their  high  vocation. 

In  tiie  death  of  Jesus  Christ  the  eyes  of  believers  are  directed  to  the 
Spirit  of  sanctification,  whom  God  hath  sent  forth ;  for  in  dying  Jesus 


278  ROMANS    VI,,    23. 

Cliri&t  has  obtained  for  his  people  the  incxliaustible  graces  of  tlie  Holy 
iSi)irit.  Tins  leads  them  to  renounce  the  spirit  of  the  world,  and  sub- 
mit to  the  ilirection  and  guidance  of  the  Spirit  from  on  high.  They 
feel  the  honor  of  their  communion  with  Jesus  Christ,  being  his  bre- 
thren and  joint  heirs,  the  members  of  his  body,  those  for  whom  he  shed 
his  blood,  and  whom  he  hath  redeemed  at  so  astonishing  a  price. 
'I'iiey  behold  the  peace  which  he  has  made  between  (Jod  and  ihcm, 
which  imposes  on  them  the  duty  of  never  dislurliiug  that  blessed  recon- 
ciliation, but,  on  the  contrary,  of  rendering  the  most  profound  obedience 
to  the  divine  law.  They  discover  the  most  powerful  motives  to  humi- 
lity, for  the  death  of  Jesus  Christ  is  a  mirror  in  which  they  behold  the 
vilencss  and  indignity  of  their  natural  corruption,  and  perceive  that  they 
have  nothing  in  themselves  wherewith  to  satisfy  divine  justice  for  their 
sins.  His  death  placing  before  their  eyes  their  original  condition,  leads 
them  to  cry  out  before  Cod,  "  O  Lord,  righteousness  belongeth  unto  thee  ; 
but  unto  us  confusion  of  face.  "  Our  justification  is  a  blessing  which 
proceeds  from  thy  grace,  thou  hast  conferred  on  us  the  righteousness  of 
tiiy  Son,  but  to  ourselves  belongelh  nothing  but  misery  and  ruin."  The 
death  of  Jesus  Christ  presents  the  strongest  motives  to  lepentance,  for 
if,  after  the  redemption  he  has  wrought,  they  should  still  continue  in 
their  sins,  it  would  be  making  him,  as  the  Apostle  says,  "  the  minister 
of  sin."  And,  finally,  the  death  of  Jesus  Christ  teaches  them  not  to 
dread  their  own  death,  for  he  hath  sanctified  the  tomb,  and  rendered 
death  itself  innoxious  to  his  people,  since  for  them  he  has  condescended 
to  suffer  it  himself.  Their  death  is  the  last  part  of  their  fellowship  on 
earth  with  their  suffering  Redeemer ;  and  as  his  death  was  the  gate 
through  which  he  entered  into  his  glory,  so  the  earthly  house  of  their 
tabernacle  must  be  dissolved,  that  they  may  be  also  glorified  together 
with  him.  "  O  death,  where  is  thy  sting  ?  0  grave,  where  is  thy  vic- 
tory ?  Thanks  be  to  God  which  giveth  us  the  victory  through  our 
Lord  Jesus  Christ." 

The  resurrection  of  Jesus  Christ,  as  well  as  his  death,  presents  the 
strongest  motives  for  the  encouragement  and  sanctification  of  believers. 
His  resurrection  establishes  their  faith,  as  being  the  heavenly  seal 
with  which  God  has  been  pleased  to  confirm  the  trutii  of  the  gospel. 
Having  been  declared  to  be  the  Son  of  God  with  power  by  his  resur- 
rection from  the  dead,  they  regard  him  as  the  Creator  of  the  world, 
and  the  eternal  Son  of  the  Father.  It  assures  them  of  the  effect  of  his 
death  in  expiating  their  sins,  and  obliges  them  to  embrace  the  blood  of 
his  cross  as  the  price  of  their  redemption.  His  resurrection  being  the 
victory  which  he  obtained  over  the  enemies  of  his  church,  they  are 
bound  to  place  all  their  confidence  in  him,  and  to  resign  themselves  for 
ever  to  his  guidance.  It  presents  the  most  powerful  motive  to  have 
constant  recourse  to  the  mercy  of  the  Father,  for  having  himself  raised 
up  the  Head  and  Surety  of  his  people  ;  it  is  an  evident  pledge  of  his 
eternal  purpose  to  love  them,  and  of  their  freedom  of  access  to  God  by 
his  Son. 

In  the  resurrection  and  exaltation  of  Jesus  Christ  believers  are 
taught  the  certainty  of  their  immortalitv  and  future  blessedness.     Laza- 


ROMANS   VI.,  23.  279 

rus  and  ollicrs  who  were  raised  up,  received  their  Hfe  in  the  same  state 
as  they  possessed  it  before ;  and  after  they  arose  they  died  a  second 
time  ;  but  Jesus  Christ,  in  his  resurrection,  obtained  a  hfe  entirely  dif- 
ferent. In  his  birth  a  hfe  was  communicated  to  him  which  was 
soon  to  terminate  on  the  cross.  His  resurrection  communicated  a  hfe 
imperishable  and  immortal.  Jesus  Christ  being  raised  from  the  dead, 
death  hath  no  more  dominion  over  him.  Of  this  new  life  the  Apostle 
speaks  as  being  already  enjoyed  by  his  people.  "  He  hath  raised  us 
up  together,  and  made  us  sit  together  in  heavenly  places  in  Christ 
Jesus."  Elsewhere  he  calls  that  heavenly  life  which  Jesus  Christ 
now  possesses,  their  life.  "  Your  life  is  hid  with  Christ  in  God. 
When  Christ  who  is  our  life  shall  appear,  ye  also  shall  appear  with  him 
in  glory."  "  Whosoever  livelii  and  bclieveth  in  me,"  he  himself  hath 
said,  "  shall  never  die."  All  this  should  inspire  his  people  with  cou- 
rage to  finish  their  course  here,  in  order  to  go  to  take  possession  of  the 
heavenly  inheritance  which  he  has  gone  before  to  prepare  for  them, 
and  from  whence  he  will  come  again  to  receive  them  to  himself.  It 
should  inspire  them  with  fortitude,  that  they  may  not  sink  under  the 
afflictions  and  trials  which  they  experience  on  earth.  The  Apostle 
counted  all  things  but  loss  and  dung,  that  he  might  win  Christ — that  he 
might  know  him  and  the  power  of  his  resurrection.  On  the  resurrec- 
tion of  Jesus  Christ  he  rests  the  wliole  value  and  evidence  of  the  truth 
of  the  gospel.  "  If  Christ  be  not  risen,  then  is  our  preaching  vain,  and 
your  faith  is  vain."  '"But  now  is  Christ  risen  from  the  dead,  and  be- 
come the  first  fruits  of  them  that  slept." 

The  resurrection  of  Jesus  Christ,  on  which  believers  rest  their  hope, 
is  intimately  connected  with  every  part  of  the  Christian  religion.  The 
perfections  of  the  Father,  his  power,  his  justice,  his  faithfulness,  were 
all  engaged  in  raising  up  his  Son  from  the  grave.  The  constitution  of 
the  person  of  Jesus  Christ  himself  also  required  it.  He  was  the  Son  of 
God,  the  Prince  of  Life,  holy,  and  without  spot,  consequently  having 
nothing  in  common  with  death.  His  body  was  joined  with  his  deity, 
of  which  it  was  the  temple,  so  that  it  could  not  always  remain  under 
the  power  of  the  grave.  His  resurrection  was  also  necessary  on 
account  of  his  office  as  Mediator,  and  of  the  general  purposes  of  his 
coming  into  the  world,  to  destroy  the  works  of  the  devil,  to  subvert  the 
empire  of  death,  to  make  peace  between  God  and  man,  and  to  bring 
life  and  immortality  to  light.  It  was  necessary,  too,  in  consideration 
of  his  office  as  a  Prophet,  in  order  to  confirm  by  his  resurrection 
the  word  which  he  had  spoken  ;  and  of  his  office  as  a  Priest,  for, 
after  having  presented  his  sacrifice,  he  must  live  to  intercede  for  his 
people  and  to  bless  them.  And  to  reign  as  a  King,  he  must  first 
triumph  personally  himself  over  all  his  enemies,  in  order  to  cause  his 
people  to  triumph. 

Upon  the  whole,  as  in  the  preceding  part  of  the  Epistle  the  Apostle 
had  rested  the  justification  of  believers  on  their  union  with  Jesus 
Christ,  so  upon  the  same  union  he  rests  in  this  chapter  their  sanctifica- 
tion.  It  is  in  virtue  of  this  union  between  Him  as  the  head,  and  the 
church   as  his  body,  that  the  elect  of  God  are  the  subjects  of  hia 


280  ROMANS    VI.,    23. 

rcffcncrating  p^race,  enjoy  the  indwelling  of  his  Spirit,  and  bring  forth 
fniil  unlo  (!od.  "  As  the  branch  cannot  hear  fruit  of  itself,  except  it 
abide  in  the  vine  ;  no  more  can  yc,  except  yc  abide  in  me.  I  am  the 
vine,  ye  are  the  branches.  He  that  abideth  in  me  and  I  in  him,  the 
same  bringcth  forth  much  fruit;  for  without  me  ye  can  do  nothing." 

This  union  of  believers  with  Jesus  Christ  is  represented  in  Scrip- 
ture in  various  expressions  and  by  different  images.  The  Scriptures 
declare  that  we  are  one  with  him,  that  he  dwells  m  our  hearts,  that  he 
lives  in  us  and  we  in  him,  that  we  are  changed  uUo  his  image,  and  tliat 
he  is  formed  in  us.  This  union  is  spoken  of  as  resembling  the  union 
of  the  head  with  the  other  parts  of  the  body,  and  the  foundation  with 
the  superstructure.  This  union  does  not  result  solely  from  Jesus 
Christ  liaving  taken  upon  him,  by  his  incarnation,  the  human  nature. 
For  if  in  this  alone  our  union  with  him  consisted,  unbelievers  would  be 
as  much  united  with  him  as  believers.  The  union  of  believers  with 
Jesus  Christ  is  a  spiritual  and  mystical  union  ;  and  as  one  with  him,  by 
him  they  are  represented.  He  represents  them  in  the  act  of  making 
satisfaction  to  the  Father,  taking  their  sins  upon  him,  and  enduring 
the  punishment  they  deserved  ;  for  it  was  in  their  place,  as  their  head 
and  mediator,  that  he  presented  to  God  that  great  and  solemn  sacrifice 
which  has  obtained  for  them  heavenly  glory.  He  represents  them  in 
the  act  of  his  resurrection,  for  as  the  head  he  has  received  for  them  of 
his  Father  life  and  immortality.  He  represents  them  in  his  interces- 
sion in  their  name  ;  and  also  in  his  exaltation  on  his  throne.  The 
spiritual  life  which  they  derive  from  him  consists  in  present  grace  and 
future  glory.  In  grace  there  are  three  degrees.  The  first  is  peace  with 
God  ;  the  second  is  holiness,  comprehending  all  that  constitutes  their 
duty ;  and  the  third  is  hope,  which  like  an  anchor  of  the  soul  enters 
into  that  within  the  veil.  In  glory  there  are  also  three  degrees  ;  the 
resurrection  of  the  bodies  of  the  believers  ;  their  elevation  to  heaven ; 
and  the  eternal  enjoyment  of  the  kingdom  prepared  for  them  from  the 
foundation  of  the  world. 

Paul  enjoins  on  Titus  to  affnm  constantly  the  great  truths  he  had 
been  declaring,  in  order  that  they  which  have  believed  in  God  might  be 
careful  to  maintain  good  works.  Those  doctrines  alone,  which  in 
the  opinion  of  many  make  void  the  law,  and  give  a  license  to 
sin — against  which,  since  the  days  of  the  Apostle,  the  same  objections 
have  been  repeated  which  in  this  chapter  Paul  combats — those  doc- 
trines arc  the  means  which  the  Holy  Spirit  employs  for  the  conversion 
of  sinners,  and  for  producing  effects  entirely  the  opposite  in  their  hearts. 
The  Bible  teaches  us  that  tlic  plan  of  salvation,  which  delivers  man 
from  sin  and  from  death  by  the  death  of  tlie  Son  of  God,  which  had  its 
origin  in  eternity  in  the  counsels  of  God,  both  as  to  the  choice  of  its 
objecls,  and  the  manner  in  which  they  are  justified  and  sanctified,  and 
as  to  its  consummation  in  glory,  is  founded  wholly  in  grace.  "  By  the 
grace  of  God,"  says  Paul,  "  I  am  what  I  am."  '"  Now  unto  him  that 
is  able  to  do  exceeding  abundantly  above  all  that  we  ask  or  think, 
according  to  the  power  that  worketh  in  us,  unto  him  be  glory  in  the 


ROMANS    VII.  281 

Church  by  Jesus  Christ,  throughout  all   ages,   world   without  end 
Amen." 


CHAPTER  VII. 


In  the  preceding  chapter  the  Apostle  had  answered  the  chief  objection 
against  the  doctrine  of  justification  by  faith  without  works.  He  had 
proved  that,  by  union  with  Christ  in  his  death  and  resurrection,  be- 
lievers who  are  thereby  justified  are  also  sanctified  ;  he  had  exhibited 
and  enforced  the  motives  to  holiness  furnished  by  the  consideration  of 
that  union  ;  he  had,  moreover,  affirmed  that  sin  shall  not  have  domi- 
nion over  them  ;  for  this  specific  reason,  that  they  are  not  under  the  law, 
bi>t  under  grace.  To  the  import  of  this  declaration,  he  now  reverts 
ooth  to  explain  its  meaning  and  to  state  the  ground  of  deliverance  from 
the  law.  This,  again,  rendered  it  proper  to  vindicate  the  holiness  of 
the  law,  as  well  as  to  demonstrate  its  use  in  convincing  of  sin  ;  while 
at  the  same  time  he  proves  that  all  its  light  and  all  its  authority,  so  far 
from  being  sufficient  to  subdue  sin,  on  the  contrary,  only  tend  by  the 
strictness  of  its  precepts,  and  the  awful  nature  of  its  sanctions,  the 
more  to  excite  and  bring  into  action  the  corruptions  of  the  human 
heart. 

Paul  next  proceeds  plainly  to  show  what  might  be  inferred  from  the 
preceding  chapter.  Although  he  had  there  described  believers  as  dead 
to  the  guilt  of  sin,  he  had,  notwithstanding,  by  his  earnest  exhortations 
to  watchfulness  and  holiness,  clearly  intimated  that  they  were  still  ex- 
posed to  its  seductions.  He  now  exhibits  this  fact  by  relating  his  own 
experience  since  he  became  dead  to  the  law  and  was  uniied  to  Christ. 
By  thus  describing  his  inward  conflict  with  sin,  and  showing  how  far 
short  he  came  of  the  demands  of  the  law,  he  proves  the  necessity  of 
being  dead  to  the  law  as  a  covenant,  since,  in  the  highest  attainments 
of  grace  during  this  mortal  life,  the  old  nature,  which  he  calls  flesh, 
still  remains  in  believers.  At  the  same  time  he  represents  himself  as 
delighting  in  the  law  of  God,  as  hating  sin,  and  looking  forward  with 
confidence  to  future  deliverance  from  its  power.  In  this  manner  he 
illustrates  not  only  the  believer's  real  character,  but  the  important  fact 
that  the  obedience  of  the  m.ost  eminent  Christian,  which  is  always  im- 
perfect, cannot  have  the  smallest  influence  in  procuring  his  justification. 
He  had  proved  that  men  cannot  be  justified  by  their  works  in  their 
natural  state.  He  now  shows  by  a  reference  to  himself,  that  as  little 
can  they  be  justified  by  their  works  in  their  regenerated  state.  And 
thus  he  confirms  his  assertion  in  the  third  chapter,  that  by  the  deeds 
of  the  law  there  shall  no  flesh  be  justified.  He  might  have  described 
more  generally  the  incessant  combat  between  the  old  and  new  natures 
in  the  beUever;  but  he  does  this  more  practically,  as  well  as  more 


282  ROMANS    VII.,    3. 

cfTiciontly,  ^W  li^ying  open  the  secrets  of  his  own  heart,  and  exhibiting 
it  in  Ills  own  person. 

V.  1. — Know  ye  not,  brethren  (for  I  speak  to  them  that  know  law),  liow  that  the  law 
hath  dominion  over  man  as  long  as  he  liveth  ? 

Brethren. — Some  have  erroneously  supposed  that,  by  employing  the 
term  brclhren,  the  Aposilc  was  now  addressing  liimself  exclusively  to 
the  Jews  who  belonged  to  the  church  at  Rome.  lie  is  here,  as  in  other 
parts  ol"  the  Epistle,  addressing  the  whole  church  ;  all  its  members, 
whether  Jews  or  (icntiles,  being  equally  concerned  in  the  doctrine  he 
was  inculcating.  It  is  evident,  besides,  that  he  continues  in  the  follow- 
ing chai)ters  to  address  the  same  persons  to  whom  he  had  been  writing 
from  the  commencement  of  the  Epistle.  They  are  the  same  of  whom  he 
had  alhrmed,  in  the  preceding  chapter,  verse  14th,  that  they  were  not 
under  the  law,  which  is  the  proposition  he  here  illustrates.  Breth.ren  is 
an  appellation  whereby  Paul  designates  all  Christians,  Gentiles  as  well 
as  .Jews,  and  by  which,  in  the  lOih  chapter,  he  distinguishes  them  from 
the  unbelieving  Jews. 

Know  ye  not. — There  is  much  force  in  this  interrogation,  and  it  is 
one  usual  with  Paul,  when  he  is  affirming  what  is  in  itself  sufficiently 
clear,  as  in  chap,  vi.,  16;  1  Cor.  iii.,  16  ;  vi.,  19.  He  here  appeals  to 
the  personal  knowledge  of  those  to  whom  he  wrote.  For  I  speak  to 
them  that  know  law. — This  parenthesis  appears  to  imply,  that,  as  they 
were  acquainted  with  the  nature  of  law,  they  must  in  the  sequel  be 
convinced  of  the  truth  of  the  explanations  he  was  about  to  bring  under 
their  notice  ;  and  in  this  manner  he  bespeaks  their  particular  attention. 

Tlie  law  hath  dominion  over  a  man. — Man  here  is  not  man  as  distin- 
guished from  woman,  but  man  including  both  men  and  women,  denot- 
ing the  species.  This  first  assertion  is  not  confined  to  the  law  of 
marriage,  by  which  the  Apostle  afterwards  illustrates  his  subject,  but 
extends  to  the  whole  law,  namely,  the  law  of  God  in  all  its  parts.  As 
long  as  he  liveth. — The  words  in  the  original,  as  far  as  respects  the 
phraseology,  are  capable  of  being  rendered,  either  as  long  as  he  liveth, 
or  as  long  as  it  liveth.  It  appears,  however,  that  the  meaning  is,  as 
long  as  the  man  liveth  ;  for  to  say  that  the  law  hath  dominion  as  long 
as  it  liveth,  would  be  saying  it  is  in  force  as  long  as  it  is  in  force. 

v.  2. — For  the  woman  which  hath  an  husband  is  bound  by  the  law  to  her  husband 
80  long  as  he  liveth  ;  but  if  the  husband  be  dead,  she  is  loosed  from  the  law  of  her 
husband. 

V,  :i. — So  then  if,  while  her  husband  liveth,  she  is  married  to  another  man,  she  shall 
be  called  an  adultress  :  but  if  her  husband  be  dead,  she  is  free  from  that  law  ;  so  that 
jhe  is  no  adultress,  though  she  be  married  to  another  man. 

The  Apostle  here  proves  his  assertion  by  a  particular  reference  to 
the  law  of  marriage.  And  no  doubt  this  law  of  marriage  was  purpose- 
ly adapted  by  God  to  illustrate  and  shadow  forth  the  subject  to  which 
it  is  here  applied.  Had  it  not  been  so,  it  might  have  been  unlawful  to 
become  a  second  time  a  wife  or  a  husband.  But  the  Author  of  human 
nature  and  of  the  law,  by  which  man  is  to  be  governed,  has  ordained 
the  lawfuhiess  of  second  marriages  for  the  purpose  of  shadowing  forth 


ROMANS  VII.,  4.  283 

the  truth  referred  to,  as  marriage  itself  was  from  the  first  a  shadow  of 
the  relation  between  Christ  and  his  church.  Some  apply  the  term  law  in 
this  place  to  the  Roman  law,  with  which  those  addressed  must  have 
been  acquainted  ;  but  it  is  well  known  that  it  was  usual  both  for  husbands 
and  wives  among  the  Romans  to  be  married  to  other  imsbands  and 
wives  during  the  life  of  their  former  consorts,  without  being  considered 
guilty  of  adultery.  The  reference  is  to  the  general  law  of  marriage  as 
instituted  at  the  beginning, 

V.  4. — Wherefore,  my  brethren,  ye  also  are  become  dead  to  the  law  by  the  body  of 
Christ ;  that  ye  should  be  married  to  another,  even  to  him  who  is  raised  from  the  dead, 
that  we  should  bring  forth  fruit  unto  God. 

In  the  illustration  it  was  the  husband  that  died,  and  the  wife  remain- 
ed alive  to  be  married  to  another.  Here  it  is  the  wife  who  dies  ;  but 
this  does  not  make  the  smallest  difference  in  the  argument ;  for  whether 
it  is  the  husband  or  wife  that  dies,  the  union  is  equally  dissolved. 

Dead  to  the  law. — By  the  term  the  law,  in  this  place,  is  intended  that 
law  which  is  obligatory,  both  on  Jews  and  Gentiles.  It  is  the  law,  the 
work  of  which  is  written  in  the  hearts  of  all  men ;  and  that  law  which 
was  given  to  the  Jews  in  which  they  rested,  chap,  ii.,  17.  It  is  the 
law,  taken  in  the  largest  extent  of  the  word,  including  the  whole  will 
of  God  in  any  way  manifested  to  all  mankind,  whether  Jew  or  Gentile. 
All  those  whom  the  Apostle  was  addressing,  had  been  under  this  law 
in  their  unconverted  state.  Under  the  ceremonial  law  those  among 
them  who  were  Gentiles  had  never  been  placed.  It  was,  therefore,  to 
the  moral  law,  only  that  tliey  had  been  married.  Those  who  were 
Jews  had  been  under  the  law  in  every  form  in  which  it  was  delivered 
to  them,  of  tiie  whole  of  which  the  moral  law  was  the  grand  basis  and 
sum.  To  the  moral  law  exclusively,  here  and  throughout  the  rest  of 
the  chapter,  the  Apostle  refers.  The  ordinances  of  the  ceremonial 
law,  now  that  their  purpose  was  accomplished,  he  elsewhere*  character- 
izes as  "  weak  and  beggarly  elements,"  but  in  the  law  of  which  he 
here  speaks,  he  declares  in  verse  22  of  this  chapter,  that  he  delights. 

Mr.  kStuart  understands  the  term  "  dead  to  the  law,"  as  importing  to 
renounce  it,  "  as  an  adequate  means  of  sanctification."  But  renounc- 
ing it  in  this  sense  is  no  freedom  from  the  law.  A  man  does  not  be- 
come free  from  the  law  of  his  creditor,  when  he  becomes  sensible  of 
his  insolvency.  The  most  perfect  conviction  of  our  inability  to  keep 
the  law,  and  of  its  want  of  power  to  do  us  effectual  service,  would  not 
have  the  smallest  tendency  to  dissolve  our  marriage  with  the  law.  Mr. 
Stuart  entirely  misapprehends  this  matter.  Dead  to  the  law  means 
freedom  from  the  power  of  the  law,  as  having  endured  its  curse,  and 
satisfied  its  demands.  It  has  ceased  to  have  a  claim  on  the  obedience  of 
believers  in  order  to  life,  although  it  still  remains  their  rule  of  duty. 
All  men  are  by  nature  placed  under  tlie  law,  as  the  covenant  of  works 
made  with  the  first  man,  who,  as  the  Apostle  had  been  teaching  in  the 
5th  chapter,  was  the  federal  or  covenant  head  of  all  his  posterity ;  and 
it  IS  only  when  they  are  united  lo  Christ  that  they  are  freed  from  this 
covenant. 


984  ROMANS    VII.,    4. 

Wliat  is  simply  a  law  implies  no  more  than  a  direction  and  obliga- 
tion aullioritatively  enforcing  obedience.  A  covenant  implies  promises 
made  on  certain  condition.s,  with  tlircatenings  added,  if  such  conditions 
be  not  fulfilled.  The  language,  accordingly,  of  the  law,  as  the  cove- 
nant of  works,  is,  "  Do  and  live  ;"  or,  "  If  thou  wilt  enter  into  life,  keep 
the  commandments  ;"  and  "  cursed  is  every  one  that  continuelh  not  in 
all  things  that  are  written  in  the  book  of  the  law  to  do  them."  It  thus 
requires  perfect  obedience  as  the  condition  of  life,  and  pronounces  a 
curse  on  the  smallest  failure.  This  law  is  here  represented  as  being 
man's  original  or  first  husband.  But  it  is  now  a  broken  law,  and  there- 
fore all  men  arc  by  nature  under  its  curse.  Its  curse  must  be  executed 
on  every  one  of  the  human  race,  either  personally  on  all  who  remain 
under  it,  or  in  Christ  who  was  made  under  the  law,  and  who,  accord- 
ing also  to  the  5th  cl)a{)ter  of  this  Epistle,  is  tiie  covenant  head  or  rep- 
resentative of  all  believers  who  are  united  to  him  and  born  of  (Jod. 
For  them  he  has  borne  its  curse  under  which  he  died,  and  fulfilled  all 
its  demands,  and  they  are  consequently  dead  to  it,  that  is,  no  longer 
under  it  as  a  covenant. 

By  the  body  of  Christ. — Tliat  is,  by  '*  the  offering  of  the  body  of 
Jesus  Christ."  Heb.  x.,  10.  Although  the  body  is  only  mentioned  in 
this  place,  as  it  is  said  on  his  coming  into  the  world,  "  a  body  hast  thou 
prepared  me,"  yet  his  whole  human  nature,  composed  of  soul  and  body, 
is  intended.  Elsewhere  his  soul,  without  mentioning  his  body,  is 
spoken  of  as  being  offered.  "  When  thou  shalt  make  his  soul  an  offer- 
ing for  sin."  Isa.  liii.,  10.  Dead  to  the  law  by  the  body  of  Christ, 
means  dead  to  it  by  dying  in  Christ's  death.  As  believers  are  one 
body  with  Christ,  so  when  his  body  died  they  also  died,  chap,  vi.,  3,  4, 
They  are,  therefore,  by  the  sacrifice  of  his  body,  or  by  his  death,  dead 
to  the  law.  They  are  freed  from  it,  and  done  with  it,  as  it  respects 
either  their  jiistification  or  condemnation,  its  curse  or  its  reward.  They 
cannot  be  justified  by  it,  having  failed  to  render  to  it  perfect  obedience, 
Rom.  iii.,  20 ;  and  they  cannot  be  condemned  by  it,  being  redeemed 
from  its  curse  by  him  who  was  made  a  curse  for  them.  As  then  the 
covenant  relation  of  a  wife  to  her  husband  is  dissolved  by  death,  so 
believers  are  released  from  their  covenant  relation  to  the  law,  by  the 
death  of  Christ,  with  whom  they  died  ;  for  he  died  to  sin,  chap,  vi.,  10, 
and  to  the  law,  having  fulfilled  it  by  his  obedience  and  death,  so  that  it 
hath  no  further  demand  upon  him. 

Married  to  another,  even  to  him  who  is  raised  from  the  dead. — Being 
dead  to  the  law,  their  first  husband,  by  their  union  with  Christ  in  his 
death,  believers  are  married  to  him,  and  are  one  with  him  in  his  resur- 
rection. Christ  is  now  their  lawful  husband  according  to  the  clear 
illustration  employed  by  the  Apostle  respecting  the  institution  of  mar- 
riage, so  that,  though  now  married  to  him,  no  fault  can  be  found  in 
respect  to  their  original  connection  with  their  first  husband,  which  has 
been  dissolved  by  death.  To  believers  this  is  a  most  consoling  truth. 
They  are  as  completely  and  as  blamelessly  free  from  the  covenant  of 
the  law  as  if  they  had  never  been  under  it.  Thus  the  Apostle  fully 
explains  here  what  he  had  briefly  announced  in  the  14th  verse  of  the 


ROMANS   VII.,   4.  285 

preceding  chapter,  "  ye  are  not  under  the  law,  but  under  grace."  From 
the  covenant  of  Adam  or  of  works,  believers  have  been  transferred  to 
the  covenant  of  Christ  or  of  grace.  I  will  "  give  thee  for  a  covenant 
of  the  people  " — all  the  redeemed  people  of  God. 

Before  the  coming  of  Ciirist,  those  who  relied  on  the  promise  con- 
cerning him,  likewise  partook  of  all  the  blessings  of  the  marriage  union 
with  him,  and  were,  therefore,  admitted  to  heavenly  glory,  tiiough  as 
to  their  title  to  it  not  "  made  perfect "  (Heb.  xii.,  23)  till  he  died  under 
the  law,  and  put  away  sm  by  the  sacrifice  of  himself.  Till  that  period 
there  was  in  tiie  Jew^ish  ceremonial  law  a  perpetual  recognition  of  sin, 
and  of  a  future  expiation  which  had  not  been  made  while  that  economy 
subsisted.  It  was,  so  to  speak,  the  bond  of  acknowledgment  for  the 
debt  yet  unpaid — the  handwriting  of  ordinances  which  Jesus  Christ,  in 
paying  the  debt,  cancelled  and  tore  asunder,  "  nailing  it  to  his  cross," 
Col.  ii.,  14,  as  a  trophy  of  the  victory  he  had  accomplished. 

Christ,  then,  is  the  husband  of  the  church ;  and  under  this  figure  his 
marriage  relation  to  his  people  is  very  frequently  referred  to  in  Scrip- 
ture. Thus  it  was  exhibited  in  the  marriage  of  our  first  parents.  In 
the  same  way  it  is  represented  in  the  book  of  Psalms,  and  the  Song  of 
Solomon,  and  in  the  New  Testament,  where  Christ  is  so  often  spoken 
of  under  the  character  of  ''the  bridegroom,"  and  where  the  church  is 
called  "the  bride,  the  Lamb's  wife."  What  ignorance,  then,  does  it 
argue  in  some  to  deny  the  inspiration  and  authenticity  of  the  Song  of 
Solomon,  because  of  the  use  of  this  figure.* 

But  though  believers,  in  virtue  of  their  marriage  with  Christ,  are  no 
longer  under  the  law  in  respect  to  its  power  to  award  life  or  death,  they 
are,  as  the  Apostle  says,  1  Cor.  ix.,  21,  "  Not  without  law  to  God,  but 
under  law  to  Christ."  They  receive  it  from  his  hand  as  the  rule  of 
their  duty,  and  are  taught  by  his  grace  to  love  and  delight  in  it ;  and 
being  delivered  from  its  curse,  they  are  engaged  by  the  strongest  addi- 
tional motives  to  yield  to  it  obedience.  He  hath  made  it  the  inviolable 
law  of  his  kingdom.  Wiien  Luther  discovered  the  distinction  between 
the  law  as  a  covenant  and  as  a  rule,  it  gave  such  relief  to  his  mind, 
that  he  considered  himself  as  at  the  gate  of  paradise. 

That  vje  should  bring  forth  fruit  unto  God. — One  of  the  great  ends 
of  marriage  was  to  people  the  world,  and  the  end  of  the  marriage  of 
believers  to  Christ  is  that  they  may  bring  forth  fruit  to  God,  John 
XV.,  4-8.  From  this  it  is  evident  that  no  work  is  recognized  as  fruit 
unto  God  before  union  with  Ciirist.  All  works  that  appear  to  be  good 
previous  to  this  union  with  Christ,  are  "  dead  works,"  proceeding  from 
self-love,  self-gratification,  pride,  self-righteousness,  or  other  such  mo- 
tives. "  They  that  are  in  the  flesh  cannot  please  God."  "  The  carnal 
mind  is  enmity  against  God;  for  it  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be."     We  can  never  look  upon  the  law  with  a  friendly  eye, 

*  On  the  genuineness  and  authenticity  Of  the  Song  of  Solomnn,  see  the  author's  work 
on  "  The  Books  of  the  Old  and  New  Testament  proved  to  be  canonical,  and  their  Ver- 
bal Inspiration  maintained  and  established  ;  with  an  account  of  the  introduction  and 
character  of  the  Apocrypha."  Fourth  edition,  enlarged,  Ss.  6d.  And  also  his  Work 
of  Evidences,  &.c.,  vol.  i.,  p.  164.     Third  edition. 


886  ROMANS    VII.,    5. 

till  we  see  il  disarmed  of  the  sting  of  death  ;  and  never  can  bear  fruit 
unto  (Jod,  nor  deliglit  in  the  law  as  a  rule,  till  we  are  freed  from  it  as  a 
covenant,  and  are  thus  dead  unto  sin.  J  low  important,  then,  is  the 
injunction — "  Likewise  reckon  ye  also  yourselves  to  l)e  dead  indeed 
unto  sin," — and  tliis  applies  ef|ually  to  the  law, — "  but  alive  unto  God 
through  Jesus  Christ  our  Lord,"  chap,  vi.,  11. 

"  It  is  impossible,"  says  Luther,  "  for  a  man  to  be  a  Christian  with- 
out having  Christ,  and  if  he  has  Christ,  he  has  at  the  same  lime  all 
that  is  in  Christ.  Wiiat  gives  peace  to  the  conscience  is,  that  by  faith 
our  sins  are  no  more  ours,  but  Ciirist's,  upon  whom  God  has  laid  them 
all  ;  and  that,  on  the  other  iiand,  all  Christ's  righteousness  is  ours,  to 
whom  God  hath  given  it.  Christ  lays  his  hand  upon  us,  and  we  are 
healed.  He  casts  his  mantle  upon  us,  and  we  are  clothed  ;  for  he  is 
the  glorious  Saviour,  blessed  for  ever.  Many  wish  to  do  good  works 
before  their  sins  are  forgiven  them,  whilst  it  is  indispensable  thai  our 
sins  be  pardoned  before  good  w'orks  can  be  done  ;  for  good  works  must 
be  done  with  a  joyful  heart,  and  a  good  conscience  toward  God,  that  is, 
with  remission  of  sins." 

V.  5. — For  when  we  were  in  the  flesh,  the  motions  of  sins,  which  were  by  the  law, 
did  work  in  our  members  to  bring  forth  fruit  unto  death. 

When  we  were  in  the  Jlesh,  that  is,  in  our  natural  state. — The  flesh 
here  means  the  corrupt  state  of  nature,  not  "  the  subjects  of  God's 
temporal  kingdom,"  as  paraphrased  by  Dr.  Macknight,  to  which  many 
of  those  whom  the  Apostle  was  addressing  never  belonged.  Flesh  is 
often  opposed  to  spirit,  which  indicates  that  new  and  holy  nature  com- 
municated by  the  Spirit  of  God  in  the  new  birth.  "  That  which  is 
born  of  the  flesh  is  flesh,  and  that  which  is  born  of  the  Spirit  is  spirit," 
John  iii.,  6.  In  these  words  our  Lord  points  out  the  necessity  of 
regeneration,  in  order  to  our  becoming  subjects  of  his  spiritual  king- 
dom. The  nature  of  man  since  the  fall,  when  left  to  itself,  possesses 
no  renovating  principle  of  holiness,  but  is  essentially  corrupt  and 
entirely  depraved.  On  this  account,  the  word  flesh  here  signifies  man 
in  his  ruined  condition,  or  that  state  of  total  corruption  in  which  all  the 
children  of  Adam  are  born.  On  the  other  hand,  the  word  spirit  has 
acquired  the  meaning  of  a  holy  and  divine  principle,  or  a  new  nature, 
because  it  comes  not  from  man,  but  from  (Jod,  who  communicates 
it  by  the  living  and  permanent  influence  of  his  Holy  Spirit.  Hence 
the  Apostle  Peter,  in  addressing  believers,  speaks  of  them  as  "  par- 
takers of  the  divine  nature." 

The  motions  of  sins,  or  affections  or  feelings  of  sins.  When  the 
Apostle  and  the  believers  at  Rome  were  in  the  Jlesh,  the  desires  or 
affections  forbidden  by  the  law  forcibly  operated  in  all  the  faculties  of 
their  depraved  nature,  subjecting  them  to  death  by  its  sentence.  Dr. 
Macknight  and  Mr.  Stuart  translate  this  our  "  sinful  passions."  But 
this  has  the  appearance  of  asserting  that  the  evil  passions  of  our  nature 
have  their  origin  in  the  law.  The  Apostle  does  not  mean  what,  in 
English,  is  understood  by  the  passions,  but  the  working  of  the  passions. 
Which    were   by    the  laiv,  rather  through  the    law. — Dr.    Macknight 


ROMANS  VII,,    6.  287 

translates  the  original  thus,  "  which  we  had  under  the  law."  But  the 
meaning  is  not  whicli  we  had  under  the  law,  but  that  were  through  the 
law.  The  motions  of  sin,  or  those  sinful  thoughts  or  desires,  on  our 
knowing  tliat  the  things  desired  are  forbidden,  are  called  into  action 
through  the  law.  That  it  is  thus  natural  to  the  corrupt  mind  to  desire 
what  is  forbidden  is  a  fact  attested  b)*  experience,  and  is  here  the  clear 
testimony  of  Scripture.  With  the  philosophy  of  the  question  we  have 
nothing  to  do.  Why,  or  how  this  should  be  is  a  question  we  are  not 
called  to  resolve.  Thus,  the  law,  as  a  covenant  of  works,  not  only 
cannot  produce  fruits  of  righteousness  in  those  who  are  \mder  it,  but 
excites  in  them  the  motions  of  sin,  bringing  forth  fruit  unto  death. 
Did  work  in  our  members. — The  sinful  desires  of  the  mind  actuate  the 
members  of  the  body,  to  gratify  them,  in  a  manner  adapted  to  different 
occasions  and  constitutions.  Members  appear  to  be  mentioned  here 
rather  than  body,  to  denote  that  sin,  by  the  impulse  of  their  various  evil 
desires,  employs  as  its  slaves  all  the  different  members  of  the  body. 
To  bring  forth  fruit  unto  death. — In  the  same  way  as  bringing  forth 
fruit  unto  God  is  spoken  of  in  the  4th  verse,  so  here  the  Apostle  speaks 
of  bringing  forth  fruit  unto  death,  that  is,  doing  works  which  issue  in 
death.  Death  is  not  viewed  as  the  parent  of  the  works.  It  is  the 
desires  that  are  the  parents  of  the  works.  This  is  contrasted  with  fruit 
unto  God,  which  does  not  mean  that  God  is  the  parent  of  the  fruit,  but 
that  the  fruit  is  produced  on  God's  account. 

V.  6.  —But  now  we  are  delivered  from  the  law,  that  being  dead  wherein  we  were 
held  ;  that  we  should  serve  in  newness  of  spirit,  and  not  in  the  oldiiess  of  the  letter. 

But  noio  ive  are  delivered  from  the  law. — This  does  not  import 
merely  that  the  Jews  were,  according  to  Dr.  Macknight,  delivered  from 
the  law  of  Moses,  but  that  believers  are  delivered  from  the  moral  law, 
in  that  sense  m  which  they  were  bound  by  it  when  in  unbelief.  Christ 
hath  fulfilled  the  law,  and  suffered  its  penalty  for  them,  and  they  in 
consequence  are  free  from  its  demands  for  the  purpose  of  obtaining 
life,  or  that,  on  account  of  the  breach  of  it,  they  should  suffer  death. 
Mr.  Stuart  paraphrases  thus,  "  No  longer  placing  our  reliance  on  it  as  a 
means  of  subduing  and  sanctifying  our  sinful  natures."  But  ceasing 
to  rely  on  the  law  for  such  a  purpose  was  not,  in  any  sense,  to  be 
delivered  from  the  law.  The  law  never  proposed  such  a  thing,  and 
therefore,  ceasing  to  look  for  such  an  effect  is  not  a  deliverance  from 
the  kiw. 

That  being  dead  wherein  we  were  held. — By  death,  whether  it  be 
considered  of  the  law  to  believers,  or  of  believers  to  the  law,  the  con- 
nexion in  which  they  stood  to  it,  and  in  which  they  were  held  in  bond- 
age under  its  curse,  is  dissolved.  All  men,  Jews  and  Gentiles,  are  by 
nature  bound  to  the  moral  law,  under  its  condemning  power  and  curse, 
from  which  nothing  but  Christ  can  to  all  eternity  deliver  them.  Dr. 
Macknight  translates  the  passage,  "  having  died  in  that  by  which  we 
were  tied,"  and  paraphrases  thus,  "  But  now  we  Jews  are  loosed  from 
the  law  of  Moses,  having  died  with  Christ  by  its  curse,  in  that  fleshly 
nature  by  which,  as  descendants  of  Abraham,  we  were  tied  to  the  law." 


288  ROMANS    VII.,    7. 

Bui  this  most  erroneously  confines  the  declaralion  of  the  Aposllc  to  tlie 
Jews  aiul  the  lci!;al  dispensation. 

Tlidl  tfc  should  scfve  in  7irwness  of  spirit,  and  not  in  the  oldness 
of  the  letter. — This  is  the  efTecl  of  being  dchvcred  from  the  hiw.  The 
Aj)osllc  here  refers  to  the  difference  in  practice  between  iJiosc  wlio 
were  married  to  Christ,  and  tliose  who  were  still  under  the  law.  A 
believer  serves  (H)d  from  such  principles,  dispositions,  and  views,  as 
the  Sjjirit  of  CJod  iujplants  in  iiearls  which  he  renews.  Serving  in  the 
spirit  is  a  service  of  fihal  oljcdicncc  to  him  who  gave  himself  fur  us, 
as  constrained  by  his  love,  and  in  the  enjoyment  of  all  the  privileges  of 
the  grace  of  the  new  covenant.  Believers  have  thus,  under  the  influ- 
ence of  the  Holy  Spirit,  become  capable  of  serving  God  with  that  new 
and  divine  nature  of  wliich  they  partake,  according  to  the  spiritual 
meaning  of  the  law,  as  his  children,  with  cordial  affection  and  gratitude. 
It  is  the  service,  not  of  the  hireling,  but  of  the  son,  not  of  the  slave, 
but  of  the  friend,  not  with  the  view  of  being  saved  by  the  keeping  of 
the  law.  but  of  rendering  grateful  obedience  to  their  Almighty  De- 
liverer. 

Serving  in  the  oldness  of  the  letter  respects  such  service  as  the  law, 
by  its  light,  authority,  and  terror,  can  procure  from  one  who  is  under  it, 
and  seeking  life  by  it,  without  the  Spirit  of  (iod,  and  his  sanctifying 
grace  and  iiifluence.  Much  outward  conformity  to  the  law  may  in  this 
way  be  attained  from  the  pride  of  self-righteousness,  without  any  prin- 
ciple better  than  that  of  a  selfish,  slavish,  mercenary,  carnal  disposition, 
influenced  only  by  fear  of  punishment  and  hope  of  reward.  Serving, 
then,  in  the  oldness  of  the  letter,  is  serving  in  a  cold,  constrained,  and 
wholly  external  manner.  Such  service  is  essentially  defective,  pro- 
ceeding from  a  carnal  unrenewed  heart,  destitute  of  holiness.  In  this 
way  Paul  describes  himself,  Phil,  iii.,  as  having  formerly  served,  when 
he  had  confidence  in  the  "  flesh,"  as  he  there  designates  such  outward 
service.  Serving  in  newness  of  spirit,  and  in  oldness  of  the  letter,  are 
here  contrasted,  as  not  only  different,  but  as  incompatible  the  one  with 
the  other. 

V.  7. — What  shall  we  say  then  ?  Is  the  law  sin  ?  God  forbid.  Nay,  I  had  not 
known  sin,  but  by  the  law  :  for  I  had  not  known  lust,  except  the  law  had  said,  Thou 
shall  not  covet. 

Wliat  shall  we  say  then  ?  Is  the  law  sin  ? — In  the  5th  verse  Paul 
iiad  described  the  effect  of  the  law  on  himself  and  those  whom  he  ad- 
dressed before  conversion,  while  he  and  they  were  under  its  dominion. 
In  the  6lh  verse  he  had  spoken  of  their  deliverance  and  his  own  from 
the  law,  here  and  in  the  four  following  verses  he  illustrates  what  were 
the  effects  of  the  law  on  himself.  While  he  peremptorily  rejects  the 
supposition  that  there  was  anything  evil  in  the  law,  he  shows  that,  by 
the  strictness  of  its  precepts  exciting  the  corruptions  of  his  heart,  it 
was  the  means  of  convincing  him  that  he  was  a  sinner,  and  under  its 
condemnation,  and  was  thus  the  instrument  to  him  of  much  good,  for 
he  would  not  have  known  sin  to  be  sin  but  by  the  law, 

Mr.  Stuart  says  this  is  the  language  of  an  objector  against  the  Apes- 


ROMANS   VII.,   7.  289 

tie.  For  this  there  is  no  foundation  whatever.  It  is  a  mere  figment  to 
suppose  that  there  is  here  a  kind  of  discussion  betweeiuhe  Apostle  and 
a  Jewish  objector.  It  is  an  objection  stated  by  the  Apostle  in  his  own 
name,  an  objection  that  will  occur  to  the  carnal  mind  in  every  age  and 
country,  and  is  therefore  properly  introduced  by  tiie  Apostle.  If  tlie 
law  occasions  more  sin  is  it  not  itself  sinful  ?  God  forbid. — Literally, 
let  it  not  be — by  no  means.  It  is  the  expression,  as  formerly  noticed, 
by  which  the  Apostle  usually  intimates  his  abhorrence  of  whatever  is 
peculiarly  unworthy  of  God.  Paul  now  begins  to  describe  his  own 
experience  respecting  the  operation  of  the  law. 

Nay. — Mr.  Stuart  says  this  expression  intimates,  that  the  Apostle  had 
some  exception  to  the  universal  sense  of  the  words  translated  God  for- 
bid. But  this  is  not  the  effect  here  of  the  word  rendered  "  Nay." 
There  could  be  no  exception  to  the  denial  of  the  consequence  in  the 
sense  in  which  the  thing  is  denied.  Is  it  possible  that  there  can  be  any 
exception  to  the  denial  that  the  law  is  sinful  ?  It  is  not  possible.  That 
the  law  is  the  occasion  of  sin,  or,  as  Mr.  Stuart  expresses  it,  though 
"  not  t!ie  sinful  or  efficient  cause  of  sin,"  is  no  exception  to  the  univer- 
sal denial  in  any  point  of  view.  An  occasion  of  sin  and  a  cause  of  sin 
are  two  things  essentially  different.  It  is  no  exception  to  the  assertion 
that  the  law  is  not  the  cause  of  sin,  to  say  that  it  is  the  occasion  of  sin. 
The  word  here  translated  nay,  intimates  opposition.  So  far  from 
the  law  being  sinful,  I  had  not  known  sin,  says  the  Apostle,  but  by 
the  law. 

Known  sin  hut  by  the  law. — Paul  does  not  say  that  he  would  not 
liave  been  a  sinner  without  the  law,  but  that  he  would  not  have  known 
sin  as  now  he  knew  it,  or  have  seen  himself  to  be  a  sinner.  Now, 
though  no  man  is  without  sin,  yet  a  proud  Pharisee  might  think  him- 
self free  from  sin  by  his  keeping  the  law,  when  he  did  not  look  to  it  as 
extending  to  the  thoughts  of  the  heart.  Paul,  referring  to  his  stale  before 
his  conversion,  says  that,  touching  the  righteousness  of  the  law,  he 
was  blameless,  Phil,  iii.,  6  ;  and  it  was  only  when  he  understood  tiie 
law  in  its  full  extent  that  he  became  self-condemned. 

For  I  had  not  known  lust. — The  original  word  for  lust  signifies  strong 
desire,  whether  good  or  bad.  Here  it  is  used  in  a  bad  sense.  It  is 
that  disposition  by  which  we  are  inclined  to  evil, — the  habit  and  incli- 
nation to  sin,  and  not  merely  the  acts  which  proceed  from  it.  It  is  evi- 
dent that  the  Apostle  here  speaks  of  this  habit,  that  is  to  say,  of  our 
inclination  to  sin  and  habitual  corruption  ;  for  he  distinguishes  this  in- 
clination from  its  acts  in  verse  8th,  saying,  sin  taking  occasion  by  the 
commandment  wrought  in  me  all  manner  of  concupiscence,  or  lust. 

Except  the  law  had  said,  thou  shalt  not  covet. — Without  the  law  he 
would  not  have  known  that  the  desire  of  wliat  is  forbidden  is  sinful ; 
that  the  very  thought  of  sin  is  known  only  by  the  word  of  God. 
Indeed,  many  who  hear  that  word  will  not  receive  this  doctrine.  The 
Roman  Catholics  hold  that  such  desires  are  not  criminal,  if  the  mind 
do  not  acquiesce  in  them.  Thou  shalt  not  covet. — Tiiis  implies  lusting 
against  the  will  of  God,  and  extends  to  the  first  rise  and  lowest  degree 
of  every  evil  thought.     It  is  not  to  be  confined  to  what  are  called  inor- 

19 


890  ROMANS    VII.,    8. 

dinatc  desires,  or  desires  carried  to  excess,  but  comprehends  every  de- 
sire contrary  to  the  commandment. 

V.  8. — Rut  sin,  takinjij  occasion  by  the  commandment,  wrought  in  me  all  manner  of 
concupiscence.     For  witliout  the  law  sin  was  dead. 

The  same  word  rendered  lust  in  the  foregoing  verse  is  liorc  rendered 
concupiscence,  which  is  not  so  proper  a  translation,  having  a  more 
hmitod  meaning  generally  attached  to  it.  In  both  verses  tiie  original 
word  indicates  our  natural  inclination  to  sin,  and  not  voluntary  sinful 
acts — not  sins  produced,  which  are  the  acts  proceeding  from  lust,  but 
our  innate  and  vicious  propensity  to  sin  producing  those  acts.  In  the 
preceding  verse,  Paul  had  shown  that  the  law  does  not  cause  sin,  but 
discovers  it,  stripping  it  of  its  disguise,  and  bringing  it  to  light.  Here 
he  asserts  that  the  commandment  discovered  to  him  the  sinful  nature 
of  evil  desires.  It  laid  on  him  the  most  solemn  obligations  to  resist 
them  ;  and  the  natural  corruption  of  his  heart  took  occasion  from  tlie 
restraints  of  the  law  to  struggle  against  it,  and  break  out  with  more 
violence.  Sin,  he  says,  wrought  in  him  all  ipanner  of  lust.  It  excited 
and  discovered  in  him  those  corruptions  of  which  he  had  been  uncon- 
scious until  they  were  encountered  and  provoked  by  the  restraints  of 
the  law.  It  does  not  appear  that  it  is  by  feeling  the  curse  and  condem- 
nation of  the  law,  that  sin  takes  occasion  by  the  law  to  work  in  us  all 
manner  of  concupiscence.  By  feeling  the  curse  and  condemnation  of 
the  law,  the  impenitent  sinner  is  excited  to  hate  the  law  and  to  hate 
God.  But  the  thing  to  which  we  are  here  said  to  be  excited  is  not 
this,  but  we  are  excited  to  desire  things  forbidden  by  the  law.  It  is 
quite  true  that  tlie  feeling  of  the  condemnation  of  the  law  aggravates 
the  evil  of  our  hearts,  but  it  is  lust  or  concupiscence  that  is  here  said 
to  be  inflamed  by  the  prohibitions  of  the  law.  Nothing  can  more  clear- 
ly discover  tlie  depravity  of  human  nature  than  the  holy  law  of  God, 
tlie  unerring  standard  of  right  and  wrong,  becoming  an  occasion  of 
sin  ;  yet  so  it  is.  Whatever  is  prohibited  is  only  the  more  eagerly  de- 
sired. So  far,  then,  was  the  law  from  subduing  the  love  of  sin,  that  its 
prohibitions  increased  the  desire  of  what  is  prohibited.  It  may  restrain 
from  the  outward  act,  but  it  excites  the  evil  inclinations  of  the  mind. 

Without  the  law  sin  was  dead. — Some  understand  this  as  meaning 
the  same  with  the  declaration,  "  that  where  there  is  no  law  there  is  no 
transgression  ;"  but  the  connexion  requires  that  we  understand  it  of 
the  sleeping  or  dormant  state  of  sin.  The  Apostle  would  not  have 
been  without  sin,  but  he  would  not  have  felt  the  action  of  his  unlawful 
desires,  if  the  strictness  of  the  commandment  had  not  become  the  occa- 
sion of  e.xciting  and  making  them  manifest ;  for  without  the  law  sm,  or 
the  workings  of  his  corrupt  nature,  encountering  no  opposition,  their 
operation  would  not  have  been  perceived. 

Every  Christian  knows  by  experience  the  truth  of  all  the  Apostle 
declares  in  this  verse.  He  knows  that  as  soon  as  his  eyes  were  open- 
ed to  discover  the  spirituality  of  the  law,  he  discerned  in  himself  the 
fearful  working  of  that  corruption  in  his  heart,  which,  not  being  per- 
ceived before,  had  given  him  no  uneasiness.     He  knows  that  this  cor- 


ROMANS    VII.,    9.  291 

ruption  was  even  increased  in  violence  by  the  discovery  of  the  strict- 
ness of  the  law,  which  makes  not  the  smallest  allowance  for  sin,  but 
condemns  it  in  its  root,  and  in  its  every  motion.  "  The  wicked  na- 
ture," says  Luther,  "  cannot  bear  either  the  good,  or  the  demands 
of  the  law  ;  as  a  sick  man  is  indignant  when  he  is  desired  to  do  all 
that  a  man  in  health  can  do."  Such  is  the  effect  of  the  law  when  the 
eyes  of  the  understanding  are  first  opened  by  the  Spirit  of  God.  A 
power,  formerly  latent  and  inefficacious,  then  appears  on  a  sudden  to 
have  gathered  strength,  and  to  stand  up  in  order  to  oppose  and  defeat 
the  purposes  of  the  man,  who  hitherto  was  altogether  unconscious  of  the 
existence  in  himself  of  such  evils  as  those  which  he  now  perceives. 

V.  9. — For  I  was  alive  without  the  law  once  :  but  when  the  commandment  came,  sin 
revived,  and  I  died. 

Paul  was  alive  without  the  law  when  he  thought  proudly  of  his  good 
life,  but  when  the  commandment  came  with  the  power  of  the  Spirit, 
then  it  slew  him  and  destroyed  all  his  legal  hopes.  /  was  alive. — 
That  is,  in  my  own  opinion.  Mr.  Stuart  finds  fault  with  this  sense  as 
given  by  Augustine,  Calvin,  and  many  others.  But  his  reasons  are 
without  weight.  After  exhibiting  the  meaning  of  tiie  whole  connexion 
in  this  view,  he  asks,  "  Is  this  then  the  way  in  which  the  law  of  God 
proves  fatal  to  the  sinner,  viz.,  by  convincing  him  of  the  true  and 
deadly  nature  of  sin  ?"  Not  fatal  to  the  sinner,  but  fatal  to  his  view  of 
salvation  by  the  law.  Nothing  can  be  clearer  than  this  passage,  and  no- 
thing more  consistent  than  this  meaning  with  the  whole  context. 
Witliout  the  law  once. — Was  Paul  ever  without  the  law?  He  was  in 
ignorance  of  it  till  his  conversion  ;  and  this  he  here  calls  being  without 
the  law.  He  was  ignorant  of  its  spirituality,  and  consequently  had 
no  true  discernment  of  his  innate  corruption.  Mr.  Stuart  asks,  "  But 
when  did  the  com7nandment  come  ? "  and  answers,  "  We  may  suppose 
it  to  be  in  childhood,  or  in  riper  years."  It  cannot  have  been  in  child- 
hood or  in  riper  years,  at  any  time  previous  to  his  seeing  Christ.  For 
if  he  had  had  such  a  view  of  the  law  previously,  he  would  not,  in  his 
own  opinion,  have  been  blameless  concerning  its  righteousness.  It  is 
obvious  that  Paul  had  his  proper  view  of  the  law  only  in  the  cross  of 
Christ. 

When  the  commandment  came. — That  is,  when  he  understood  the 
true  import  of  the  commandment  as  forbidding  the  desire  of  anything 
prohibited  by  the  law.  He  had  heard  and  studied  it  before  in  its  let- 
ter ;  but  never  till  then  did  it  come  in  its  full  extent  and  power  to  his 
conscience.  All  men  know  that  to  a  certain  extent  they  are  sinners, 
but  from  this  passage  and  its  context  in  which  the  Apostle  gives  an 
account  of  his  own  experience,  both  in  his  unconverted  and  renewed 
state,  we  learn  that  unconverted  men  do  not  perceive  the  sin  that  is  in 
them  in  its  root,  called  in  the  7th  and  8th  verses  "lust"  or  "  concu- 
piscence." This  is  only  felt  and  known  when  by  the  Holy  Spirit  a 
man  is  convinced  of  sin,  when  as  it  is  here  said  the  commandment 
comes — when  it  comes  to  him  with  power  so  that  he  perceives  its  real 
extent   and   spiritual   import.     He    then  discerns  sin  not  only  in   its 


202  ROMANS    VII.,    10. 

various  raniilicalions  and  aclinga  both  internal  and  external,  but  also 
sees  that  it  is  inherent  in  him,  and  that  in  his  flesh  dwells  no  good 
thing  ;  that  he  is  not  only  by  nature  a  sinner  and  an  enemy  to  God, 
but  that  he  is  ivithout  stre.np;lh,  Rom.  v.,  6,  entirely  unaljlc  to  deliver 
himself  from  the  power  of  sin,  and  that  this  can  only  be  cirecled  by  the 
Spirit  of  (Joel,  by  whom  he  is  at  the  same  time  convinced  of  the  right- 
eousness of  Cod — that  righteousness  which  has  been  provided  for  those 
who  are  destitute  in  themselves  of  all  righteousness.  < 

Sin  revived. — It  was  in  a  manner  dead  before,  dormant  and  unob- 
served. Now  that  the  law  was  understood,  it  was  raised  to  new  life, 
and  came  to  be  perceived  as  living  and  moving.  The  contrast  is  with 
sin  as  dead,  without  the  understanding  of  the  law.  It  is  true,  as  Mr. 
Stuart  observes,  that  sin  gathers  additional  strength  in  such  circum- 
stances ;  but  this  is  not  the  idea  held  forth  in  the  context.  I  died. — 
That  is,  I  saw  myself  dead  by  the  law,  as  far  as  my  own  observance 
of  the  law  was  concerned.  All  Paul's  lio|)es  founded  on  what  he 
was  in  himself  were  destroyed,  and  he  discovered  that  he  was  a  sin- 
ner condemned  by  the  law ;  so  that  the  law,  which  promised  life  to 
those  who  observed  it,  to  which  he  had  looked  for  justification,  he 
now  saw  subjected  him  to  death.  The  expression  by  no  means 
imports,  as  Mr.  Stuart  understands  it,  that  Paul  at  the  period  referred 
to,  was  really  under  the  sentence  of  death  as  a  sinner  who  had  not  fled 
to  Jesus.  "  I  fell  under  the  sentence  of  death,"  is  the  explanation  that 
Mr.  Stuart  gives,  which  he  confirms  by  "  the  soul  that  sinneth  shall 
die."  "  Tiie  wages  of  sin  is  death."  At  the  period  when  Paul  died 
in  the  sense  of  this  passage,  he  was  really  brought  to  spiritual  life.  It 
was  then  that  he  through  the  law  became  dead  to  the  law,  that  he  might 
live  unto  God  ;  Gal.  ii.,  19. 

Then  Paul  was  without  the  law  during  all  that  time  when  he  profited 
in  the  Jews'  religion  above  many  of  his  equals  ;  when,  according  to  the 
straitest  sect  of  their  religion,  he  lived  a  Pharisee  ;  and  when  as  touch- 
ing the  law,  according  to  the  common  estimation,  he  was  blameless. 
He  was  without  the  true  knowledge  of  it  and  its  spiritual  application 
to  his  heart ;  but,  in  his  own  esteem,  he  was  alive.  He  was  con- 
fident of  the  Divine  favor.  Sin  lay  as  dead  in  his  heart.  He  could 
therefore  go  about  to  establish  his  own  righteousness.  He  had  not 
found  the  law  to  be  "  a  killing  letter,"  working  wrath  ;  so  far  from 
it,  he  could  make  his  boast  of  the  law,  and  assiune  it  as  the  ground  of 
his  rejoicing  before  God.  But  when  the  commandment  came,  sin 
revived  and  he  died.  Such  is  the  account  which  Paul  now  gives  of 
himself,  who  declared,  Acts  xxii.,  3,  that  formerly  he  had  been,  and  as 
he  aflirms  in  the  beginning  of  the  10th  chapter,  that  the  unconverted 
Jews  still  were,  "  zealous  towards  God." 

V.  10. — And  the  commandment,  which  was  ordained  to  life,  I  found  to  be  unto  death. 

And  the  commandment  which  was  ordained  to  life. — Literally,  the 
comrnandraent  which  was  unto  life.  That  is,  which  was  appointed  to 
give  continuance  of  life  to  those  who  obeyed,  and  which,  therefore,  it 


ROMANS   VII,,    12.  293 

would  have  been  life  to  obey,  as  it  is  said,  "  The  man  that  doeth  them 
shall  live  in  them."  By  the  commandment  here  referred  to,  the  law,  in 
all  its  parts,  appears  to  be  meant,  with  a  special  allusion  to  the  tenth 
commandment,  which  shows  that  the  desire  of  M'hat  is  forbidden  is  sin. 
This  commandment  might  well  be  put  for  the  whole  law;  for  it  could 
not  be  obeyed  without  the  whole  law  being  kept.  As  the  law  held  out 
the  promise  of  life  to  those  who  obeyed  it,  on  this  ground  Paul  had 
sought  and  imagined  he  had  attained  a  title  to  eternal  life.  Unto  death. 
— The  law  was  ordained  to  life,  but  through  sin,  it  was  found  to  be  unto 
death.  As  soon,  then,  as  it  came  home  to  his  conscience,  Paul  found 
himself  condemned  by  that  law  from  which  he  had  expected  life,  for, 
though  it  could  not  justify  a  sinner,  it  was  powerful  to  condemn  him. 
It  then  destroyed  all  the  hope  he  had  founded  on  it,  and  showed  him  that 
he  was  obnoxious  to  the  curse  which  it  pronounces  on  all  transgressors. 
The  law,  however,  which  was  ordained  to  life,  will  at  last  be  proved  to 
have  attained  this  object  in  all  in  whom  it  has  been  fulfilled,  Rom.  viii., 
4,  by  him  who  is  the  end  of  the  law  for  righteousness  to  every  one  that 
believeth.  All  such  shall,  according  to  its  original  appointment,  enjoy 
everlasting  life. 

V.  11. — For  sin,  taking  occasion  by  the  commandment,  deceived  me,  and  by  it  slew 
me. 

Sin,  by  blinding  his  mind,  as  to  the  extent  of  the  demands  of  the 
law,  had  led  Paul  to  believe  that  he  could  fulfil  it,  and  so  obtain  justifi- 
cation anfi  life,  and  had  thus  by  the  law  taken  occasion  to  deceive  him. 
Till  the  commandment  came  home  to  him  in  its  spiritual  application, 
sin  was  never  brought  to  such  a  test  as  to  make  a  discovery  to  Paul  of 
its  real  power.  But  when  he  was  enlightened  to  perceive  this,  sin  by 
the  law  slew  him.  It  showed  him  that  he  was  a  transgressor  of  the  law, 
and  therefore  condemned  by  that  very  law  from  which  he  had  before  ex- 
pected life.  Thus  sin,  as  he  had  said,  revived  and  he  died.  All  his  high 
thoughts  of  himself  and  self-confidence,  from  supposing  that  he  had  kept 
the  law,  were  swept  away  and  destroyed. 

V.  12. — Wherefore  the  law  is  holy,  and  the  commandment  holy,  and  just,  and  good. 

Having  now  shown  that  the  law  is  not  the  cause,  but  only  the  occa- 
sion of  sin,  Paul  here  draws  the  conclusion  as  1o  its  character  and  excel- 
lence. W/wrcforc. — In  the  7th  verse  he  had  strongly  denied  that  there 
was  anything  sinful  in  the  law ;  and  in  the  intermediate  verses  had 
shown  by  its  eifects,  that  so  far  from  being  the  cause  of  sin,  it  had  been 
the  means  of  enlightening  his  mind  in  giving  him  to  discover  the  evil 
nature  of  sin  and  its  deceitful  workings  in  himself.  From  these  effects 
he  now  draws  the  conclusion  here  stated,  which  fully  illustrates  the  above 
assertion,  proving  how  far  the  law  is  removed  from  sin,  namely,  thai 
it  is  holy,  and  just,  and  good.  The  two  words  law  and  commandment 
appear  to  be  used  to  give  the  greater  force  to  his  declaration  ;  thus 
meaning  the  law  and  every  precept  it  enjoins.  It  is  holi/,  in  opposition 
to  whatever  is  sinful ;  holy  as   embodying  the  perfect  rule  of  what  is 


294  ROMANS    VII.,     13. 

right  and  conformable  to  the  character  of  God  and  a  transcript  of  his 
perfections,  it  \sjusf.  Can  anything  be  more  just  than  that  we  should 
abstain  from  all  that  (jod  prohiljils'l  It  is  highly  just  that  we  should 
not  only  abstain  from  all  that  (iod  forbids,  but  that  we  should  not  even 
desire  what  is  forbidden.  The  law  demands  what  is  equitable,  and  due 
to  God,  and  nothing  more,  and  what  is  just  and  equitable  in  regard  to 
man,  and  a  just  law  could  demand  no  less.  And  good. — It  is  not  only  just, 
it  is  also  good.  It  is  good  in  itself,  and  its  whole  tendency  is  adapted  to 
maintain  perlect  order,  and  to  establish  in  the  highest  degree  thehappiness 
of  all  who  are  under  its  authority.  Every  commandment  of  the  Decalogue 
tends  to  promote  human  happiness.  This  is  the  glory  of  the  law,  and  shows 
that  it  proceeds  I'rom  the  Giver  of  every  good  and  perfect  gift,  from  him 
who  alone  is  good.  But  this  is  not  the  ground  of  obedience,  and  those 
"who  have  endeavoured  to  place  the  foundation  of  morals  on  the  principle 
of  utility  or  of  the  happiness  of  the  many,  have  only  proved  their  short- 
sighted ignorance,  and  verified  the  declaration  of  Scripture,  "  professing 
themselves  to  be  wise  they  become  fools." 

From  the  nature  of  the  Apostle's  description  of  the  glory  and  excel- 
lence of  the  law,  it  is  clear  that  he  is  speaking  of  the  Decalogue,  and 
not  of  the  ceremonial  law  or  the  Mosaic  institutions.  These  had  a  figu- 
rative excellence  "  for  the  time  present,"  but  "  made  nothing  perfect," 
as  he  himself  declares  in  the  Epistle  to  the  Hebrews,  but  consisted  only 
in  "  carnal  ordinances  "  intended  to  continue  "  until  the  time  of  reforma- 
tion." But  the  law  as  embodied  in  the  ten  commandments  is  in  itself 
eternal  and  immutable,  while  the  words  of  the  Apostle  in  this  verse 
beautifully  accord  with  those  of  the  Psalmist  in  the  19th  Psalm.  "  The 
law  of  the  Lord  is  perfect,  converting  the  soul:  the  testimony  of  the 
Lord  is  sure,  making  wise  the  simple.  The  statutes  of  the  Lord  are  right, 
rejoicing  the  heart:  the  commandment  of  the  Lord  is  pure,  enlightening 
the  eyes.  Tlie  fear  of  the  Lord  is  clean,  enduring  for  ever  :  the  judg- 
ments of  the  Lord  are  true  and  righteous  altogether.  More  to  be  desired 
are  they  than  gold,  yea  than  much  fine  gold,  sweeter  also  than  honey  and 
the  honey-comb."  If  God  had  left  men  free  from  the  law,  it  would  still 
be  for  the  happiness  of  society  that  they  should  strictly  obey  its  precepts. 

V.  13. — Was  then  that  which  is  good  made  death  unto  me  ?  God  forbid.  But  sin, 
that  it  might  appear  sin,  working  death  in  me  by  tiiat  which  is  good  ;  that  sin  by  the 
commandment  might  become  exceeding  sinful. 

Was  that  then  which  is  good  made  death  unto  me  ? — This  is  not,  as 
Dr.  Macknight  supposes,  an  objection  in  the  person  of  a  Jew,  but  an 
objection  put  by  the  Apostle  himself,  which  was  likely  to  occur  to  every 
carnal  man  in  every  age.  It  might  require  an  answer  even  with  respect 
to  Christians  themselves.  If  the  law  is  holy,  and  just,  and  good,  how 
could  it  be  found  by  the  Apostle  to  be  unto  death  ?  Could  a  good  law 
be  the  cause  of  death  ?  By  no  means.  It  was  not  the  good  law  that 
was  the  cause  of  death.  But  sin. — That  is,  it  is  sin  which  is  the  trans- 
gression of  the  law,  that  causeth  death. 

Tliat  it  might  appear  sin. — Dr.  Macknight  translates,  "  that  sin  might 
appear  working  out  death."     But  the  construction  evidently  is,  "  But 


ROMANS   VII.,    14.  295 

sin  has  caused  death,  that  it  might  appear  sin ;"  that  is,  that  it  might 
manifest  itself  in  its  own  proper  character.  Working  death  in  me  by 
that  which  is  goud. — It  was  not  the  good  law  that  wrought  death  in 
him,  but  sin  by  means  of  the  good  law.  Hence  the  manifestation  of  the 
exceeding  vileness  and  hatefulness  of  sin.  How  evil  must  that  thing  be 
which  works  the  greatest  evil  through  that  which  is  the  perfection  of 
righteousness  !  That  sin  by  the  co/nmand?nent  jnigJtt  become  exceed- 
ing sinful. — This  again  is  another  form  of  expression  designed  to  aggra- 
vate the  evil  character  of  sin.  There  is  nothing  worse  than  sin  itself. 
The  Apostle  then  does  not  resolve  it  into  supposed  first  principles  that 
would  exhibit  its  guilt.  The  worst  that  can  be  said  of  it  is  that  it  is  sin, 
and  is  so  in  excess.  Here,  and  in  the  preceding  verses  from  the  7th, 
Paul  does  not  speak  merely  of  outward  sin,  or  sinful  acts,  but  also  and 
chiefly  of  the  sinful  and  disordered  lusts  of  the  mind,  or  the  depraved  in- 
clination to  commit  sin  ;  and  this  naturally  conducts  him,  in  what  follows 
to  the  end  of  the  chapter,  to  describe  and  dwell  on  the  workings  of  that 
inward  evil  disposition  which  he  calls  the  law  of  sin  in  his  members. 
It  was  by  having  his  attention  turned  to  this  inward  w'orking  of  sin, 
when,  as  he  says,  "  the  commandment  came,"  that  he  was  convinced  he 
was  a  sinner. 

V.  14. — For  we  know  that  the  law  is  spiritual :  but  I  am  carnal,  sold  under  sin 

In  the  foregoing  part  of  the  chapter,  the  Apostle  had  illustrated  the 
truth,  that  believers  are  dead  to  the  law  by  the  sacrifice  of  Christ.  He 
had  next  shown  the  effects  of  the  law  on  himself  before  his  conversion, 
when  he  was  under  it,  and  after  his  conversion  when  delivered  from  it. 
During  the  former  period  he  was  ignorant  of  its  true  nature,  and,  con- 
sequently, of  himself,  supposing  that  he  was  righteous.  "  I  was  alive 
without  the  law."  But  when  he  understood  its  real  character,  he  dis- 
covered the  deceitfulness  and  sinfulness  of  sin  closely  cleaving  to  him, 
and  inherent  in  him.  "When  the  commandment  came,  sin  revived 
and  I  died."  He  had  remarked  that  sin,  taking  occasion  by  the  com- 
mandment, had  wrought  in  him  all  manner  of  evil  desires,  and  had  de- 
ceived him.  He  affirms,  nevertheless,  that  the  law  is  holy,  and  just,  and 
good  ;  and,  lastly,  he  now  further  asserts  that  it  is  spiritual.  This  last 
characteristic  of  the  holy  law,  proving  that  it  takes  cognizance,  not  only 
of  the  outward  conduct,  but  also  of  the  thoughts  and  intents  of  the 
heart,  leads  him,  as  has  just  been  observed,  to  show  how  far  sin  still 
contmued  to  adhere  to  and  afflict  him.  The  view,  however,  which  he 
gives  through  the  remainder  of  the  chapter,  of  tiiis  working  of  sin  in 
his  members,  in  no  respect  contradicts  his  assertion  in  the  preceding 
chapter,  that  believers  are  "  dead  to  sin,"  for  there  he  refers  exclusively 
to  its  guilt,  but  here  to  its  power.  Nor  docs  it  contradict  his  affirma- 
tion that  sin  should  "  not  have  dominion"  over  them  ;  for,  notwitlistand- 
ing  the  struggle  he  describes,  proving  the  power  of  the  law  of  sin  in 
his  flesh,  he  asserts  that,  with  his  mind,  he  serves  the  law  of  God; 
while  he  expresses  his  conviction  that  even  from  that  power  of  indwell- 
ing sin  God  would  finally  deliver  him.  From  all  this  we  see  how  natu- 
rally the  Apostle  was  conducted  to  detail  in  what  follows  his  own  per- 


296  ROMANS    VII.,     14. 

sonal  and  internal  experience,  both  past  and  present ;  wliich  formed 
also  so  full  an  iiluslralion  of  his  leading  argument,  tliroughout  the 
whole  of  the  previous  part  of  the  Epistle,  of  the  impossibility  of  a  just 
law  justifying  those  by  whom  it  is  not  perfectly  obeyed. 

For  ire  know. — This  assertion,  "  we  know,"  is  llie  usual  form  imder 
which  Paul  states  what  needs  no  proof.  This  fundamental  and  import- 
ant truth — that  the  late  is  spiritual,  although,  while  in  his  imconvcrtcd 
stale,  he  was  ignorant  of  it,  he  now  affirms  that  both  he,  and  they  to 
whom  he  wrote,  knew  it.  It  is  a  thing  of  which  no  Clirislian  is  igno- 
rant. All  Christians  know  it  experimentally.  They  know  it  when  the 
commandment  comes  to  them,  not  in  word  only,  but  also  in  power,  and 
in  tlie  Holy  (ihost, — when,  according  to  the  promise  of  the  new  cove- 
nant, God  puts  his  law  in  their  inward  parts,  and  writes  it  in  their 
hearts  ;  when  they  receive  it,  written  not  with  ink,  but  with  the  Spirit 
of  the  living  God  ;  not  outwardly  in  tables  of  stone,  but  in  the  fleshly 
tables  of  the  heart. 

The  laiv  is  spiritual. — The  law,  which  proceeds  from  the  Holy  Spirit 
of  God,  demands  not  only  the  obedience  of  external  conduct,  but  the 
internal  obedience  of  the  heart.  If  Paul  had  still  regarded  the  law  as 
a  rule  extending  merely  to  his  outward  conduct,  he  might  as  formerly, 
when  he  strictly  adhered  to  its  letter,  have  continued  to  suppose  himself 
just  as  good.  But  when  he  now  understood  that  it  was  also  spiritual, 
extending  to  the  most  secret  desires  of  his  heart,  he  discovered  in  him- 
self so  much  opposition  to  its  penetrating  and  discerning  power  that,  as 
he  had  said,  sin  revived  and  he  died.  Perceiving,  then,  that  it  requires 
truth  in  the  inward  parts,  piercing  even  to  the  dividing  asunder  of  soul 
and  spirit,  not  only  prohibitmg  the  smallest  outward  deviation  from 
holiness,  but  detecting  every  hidden  ambush  of  the  deceitful  heart, 
Paul  the  Apostle,  a  man  of  like  passions  with  ourselves,  exclaims,  / 
am  carnal,  sold  under  sin.  He  here  begins  to  declare  his  present 
experience,  and  changes  the  past  time  for  the  present,  in  which  he  con- 
tinues afterwards  to  speak  to  the  end  of  the  chapter. 

Having  so  fully  declared  the  nature  and  extent  of  the  law,  the  Apos- 
tle, now  applying  the  whole  to  his  own  case,  proceeds  to  exhibit  in  its 
light  the  inward  state  of  his  own  mind.  And  all  he  here  says  is  en- 
lirclv  conformable  to  every  description  in  the  word  of  God,  of  man  in 
his  present  fallen  condition  ;  for,  "  If  we  say  that  we  have  no  sin,  we 
deceive  ourselves,  and  the  truth  is  not  in  us."  Thus,  in  the  most  forci- 
ble and  impressive  manner,  Paul,  in  declaring  his  own  experience, 
exhibits  the  light  which  the  law  in  its  spiritual  aspect  also  sheds  on  the 
character  of  all  other  believers  in  whom,  notwithstanding  that  they  are 
renewed  in  the  spirit  of  their  minds,  the  old  man  is  not  yet  dead,  nor 
the  body  of  sin  altogether  destroyed.  For  if  such  was  the  state  of 
mind  of' Paul  the  Apostle  in  regard  to  the  remainder  within  him  of  in- 
dwelling sin,  and  the  working  of  the  old  man,  where  is  the  Christian 
that  can  suppose  that  he  is  exempted  from  that  inherent  corruption,  and 
that  internal  spiritual  warfare,  which,  in  the  following  context,  the 
Apostle  so  feelingly  describes  ? 

/  am  carnal. — This  respects  what  the  Apostle  was  in  himself.     It 


ROMANS    VII.,    14.  297 

does  not  imply  that  he  was  not  regenerated,  but  shows  what  he  was 
even  in  his  renewed  slate,  so  far  as  concerned  anything  that  was  natu- 
ral to  him.  Every  Christian  in  this  sense  is  carnal ;  in  himself  he  is 
corrupt.  Paul  applies  the  epithet  carnal  to  the  Corinthians,  although 
they  were  sanctified  m  Christ  Jesus,  and  even  in  the  same  sentence  in 
which  he  denominates  them  carnal,  he  calls  them  babes  in  Christ. 
The  word  carnal,  however,  has  not  here  exactly  the  same  meaning  that 
it  has  in  1  Cor.  iii.,  3.  The  Corinthians  were  comparatively  carnal. 
Their  disputes  and  envyings  showed  their  attainments  in  tlie  divine  life 
to  be  low.  But,  in  the  sense  of  the  word  in  this  place,  all  Christians 
— the  best  on  earth  not  excepted — are  always  carnal.  Tlrey  are  so 
when  compared  with  the  spiritual  law  of  God.  They  have  an  evil 
principle  in  their  hearts  or  nature.  While  in  this  world,  Adam  lives 
in  them,  called  the  old  man,  which  is  corrupt,  according  to  the  deceit- 
ful lusts. 

Sold  under  sin. — Dr.  Mackiiight  and  Mr.  Stuart  suppose  that  this 
expression  decidedly  proves  that  this  account  of  carnality  belongs  not 
to  the  regenerate,  but  only  to  the  unregenerate.  It  has,  however,  no 
such  import.  All  men  have  been  sold  under  sin  by  the  fall,  and 
as  long  as  any  of  the  evil  of  their  nature  introduced  by  the  fall  remains 
in  them,  so  long  do  they  remain  sold  under  sin,  to  whatever  extent  and 
in  whatever  respect  it  exists.  The  Christian,  it  is  true,  receives  a  new 
nature,  and  the  old  nature  is  mortified  ;  but  it  still  lives,  and  so  far 
as  it  lives,  the  individual  is  properly  said  to  be  sold  under  sin.  The 
old  nature  is  not  made  holy,  but  a  new  nature  is  communicated.  As 
far  then  as  the  old  man  manifests  himself,  and  acts,  so  far  even  the 
Christian  is  sold  under  sin.  It  is  not  to  be  admitted,  as  these  writers 
take  it  for  granted,  that  the  phrase  imports  the  height  of  wickedness. 
Let  it  be  remarked  also,  that,  as  signifying  the  greatest  wickedness, 
the  expression  is  not  more  suitable  to  their  own  view,  than  it  is  to  that 
of  those  whom  they  oppose.  If  the  Apostle  speaks  of  unregenerate 
men,  it  must  be  in  a  character  that  will  suit  all  unregenerate  men. 
But  all  unregenerate  men  are  not  excessively  abandoned  to  wickedness. 
Many  of  them  are  moral  in  their  lives. 

Looking  to  the  external  form  of  the  law,  the  Apostle  declares  (Phil, 
iii.,  6)  that  he  was,  in  his  unconverted  state,  blameless  ;  and  in 
respect  to  his  conduct  afterwards  as  before  men,  he  could  appeal  to 
them  (1  Thess.  ii.,  10)  how  holily,  and  justly,  and  unblamably  he  had 
behaved  himself  among  them.  But  in  referring  also,  as  he  does  here, 
to  what  is  internal,  and  therefore  speaking  as  before  God,  who  alone 
searcheth  the  heart,  and  measuring  himself  by  the  Holy  law  in  all  its 
extent,  he  confesses  himself  to  be  carnal  and  sold  under  sin.  His  na- 
ture, or  old  man,  was  entirely  opposed  to  the  spirituality  of  the  law. 
He  felt  a  law  or  power  within  him  against  which  he  struggled,  from 
which  he  desired  to  be  free,  but  which  still  asserted  its  tyrannical  au- 
thority. Notwithstanding  the  grace  he  had  obtained,  he  found  himself 
far  from  perfection,  and  in  all  respects  unable,  though  ardently  desiring, 
to  attain  that  much  wished  for  object.  When  he  says  he  is  carnal — 
sold  under  sin — he  expresses  the  same  sentiment  as  in  the  18th  verse, 


298  ROMANS    VII.,     14. 

whcro,  distinguishing  between  his  old  and  new  nature,  he  says,  "  in 
mc  (that  is,  in  my  flesh)  dwelleth  no  good  thing;"  or,  as  lie  speaks 
elsewhere  concerning  the  old  man  in  believers,  "  which  is  corrupt  ac- 
cording to  the  deceitful  lusts,"  which  he  exhorts  them  to  put  off.  It 
ought  to  be  noted,  that  when  the  Apostle  says,  I  am  carnal,  sold  under 
sin,  it  is  the  language  of  bitter  complaint,  as  appears  from  the  sequel, 
and  ts])cciidly  from  the  24lh  verse,  which  expresses  a  feeling  respect- 
ing sin  that  does  not  Ijclong  to  any  unregeneratc  man. 

It  is,  then,  in  comparing  himself  with  the  holy,  just,  good,  and  spi- 
ritual law.  now  come  home  in  its  power  to  his  conscience,  that  the 
Apostle  here  declares  himself  to  be  carnal,  sold  under  sin.  The  law 
requires  us  to  love  God  with  all  our  heart,  and  with  all  our  soul,  and 
with  all  our  mind,  and  with  all  our  strength  ;  and  our  neighbor  as  our- 
selves. Of  this,  every  man  in  his  best  state  and  in  his  very  best 
thought  or  action  falls  continually  short.  He  proceeds  a  certain 
length  in  his  obedience,  but  beyond  that  he  caiuiot  go.  And  why  is 
it  that  into  the  region  beyond  this  he  does  not  advance  ?  Because  he 
is  carnal,  sold  under  sin.  The  sin  that  remains  in  him  binds  him  so 
that  he  cannot  proceed.  Sin,  however,  does  not  reign  over  him  ; 
otherwise,  as  it  is  directly  opposed  to  every  degree  of  obedience  to  the 
law,  it  would  not  suffer  him  to  do  anything,  even  the  least,  in  conform- 
ity to  the  will  of  God.  Yet  it  so  far  prevails,  as  to  hinder  him,  as  is 
here  inunediately  added,  from  doing  the  good  that  he  would  ;  and  in  so 
far,  he  is  sold  under  it.  It  therefore  prevents  him  from  attaining  to 
that  perfection  of  obedience  to  the  law  of  God  which  is  the  most 
earnest  desire  of  every  Christian,  and  to  which  the  believer  shall  attain 
when  he  sees  his  blessed  Lord  as  he  is,  1  John  iii.,  2.  That  Paul  had 
not  attained  to  this  state  of  perfection  he,  in  another  place,  assures  us, 
Phil,  iii.,  12.  "  Not  as  though  I  had  already  attained,  either  were 
already  perfect."  How  then  are  these  expressions,  carnal,  sold  under 
sin,  inapplicable  to  the  Apostle  ? 

If  Paul  had  said  he  had  no  sin,  he  would  have  deceived  himself,  and 
the  truth  would  not  have  been  in  him,  1  John  i.,  8.  And  if  he  had  sin, 
and  was  unable  to  free  himself  from  its  power,  was  he  not  carnal,  sold 
under  it '(  There  was  spirit  in  him,  but  there  was  also  flesh,  and 
in  his  flesh  he  tells  us  dwelt  no  good  thing :  it  was  still  sin  or  corrupt 
nature,  and  nothing  but  sin.  In  one  point  of  view,  then,  Paul  the 
Apostle  could  truly  say  that  he  was  spiritual ;  in  another,  with  equal 
truth,  that  he  was  carnal,  literally  and  truly  both  spiritual  and  carnal, 
"  The  flesh  lusted  against  the  spirit,  and  the  spirit  agamst  the  flesh, 
and  these  were  contrary  the  one  to  the  other."  He  was  sold  under  sir 
as  a  child  of  the  first  Adam,  and  he  delighted  in  the  law  of  God  as  a 
child  of  the  second  Adam.  Accordingly,  through  the  whole  of  this 
passage,  to  the  end  of  the  chapter,  Paul  describes  liimself  as  a  twofold 
person,  and  points  to  two  distinct  natures  operating  within  him.  This 
is  a  universal  truth  respecting  all  believers.  As  Paul  declares  to  the 
churches  of  Galatia,  and,  as  in  the  passage  before  us,  he  affirms  of 
himself,  they  cannot  do  the  things  that  they  would,  Gal.  iv.,  17.  In 
the  end  of   this  chapter  he  asserts   the    same  truth.     So   then  xoith 


ROMANS   VII.,    16.  299 

the  mind — what  he  before  called  the  inward  man — /  myself  serve  the 
laio  of  God,  hut  with  the  flesh — wliat  remained  of  his  corrupt  nature, 
in  which  dwelt  no  good  thing — the  law  of  sin. — Sin  was  displaced 
from  its  dominion  but  not  from  its  indwelling.  There  was,  then,  in  the 
Apostle  Paul,  as  in  every  Ciiristian,  "  as  it  were  the  company  of  two 
armies,"  Song  of  Solomon  vi.,  13.  From  this  warfare,  and  these  op- 
posing principles  within,  no  Christian  in  this  world  is  ever  exempt ; 
and  of  this  every  one  who  knows  the  plague  of  his  own  heart  is  fully 
convinced. 

V.  15. — For  that  which  I  do  I  allow  not :  for  what  I  would,  that  do  I  not ;  but  what  I 
hate,  that  do  I. 

For. — This  verse  explains  and  confirms  the  preceding.  That  which 
I  do,  I  alloiu  not. — Literally,  I  know  not.  Tiie  English  word  know,  as 
well  as  the  word  in  the  original,  is  often  used  as  implying  recognition 
or  acknowledgment.  We  are  said  not  to  know  a  person  whom  we 
do  not  choose  to  recognize.  Paul  committed  sin,  but  he  did  not 
recognize  or  approve  it.  He  disclaimed  all  friendly  acquaintance  with 
it.  For  what  I  would,  that  do  I  not ;  but  what  I  hate,  that  do 
I.  Every  man,  regenerate  or  unregenerate,  must  be  sensible  of  the 
truth  of  this,  so  far  as  it  imports  that  he  does  what  he  knows  to  be  wrong. 
As  there  is  no  regenerate  man  in  whom  this  is  not  verified,  it  cannot  be- 
confined  to  the  unregenerate.  But  as  it  is  of  the  regenerate  the  Apostle 
is  here  speaking  ;  that  is,  as  he  is  speaking  of  himself  at  the  time  of 
writing,  it  is  necessary  to  apply  it  here  peculiarly  to  the  regenerate. 
Besides,  as  it  is  said  that  he  did  what  he  hated,  it  must  be  here  applied 
exclusively  to  the  regenerate.  Though  an  unregenerate  man  disap- 
proves of  evil,  he  cannot  be  said  to  hate  sin.  This  is  characteristic  of 
the  regenerate,  and  of  such  only.  "  Ye  that  love  the  Lord,  liate  evil.' 
— Ps.  xcvii.,  10.  It  is  characteristic  of  the  Redeemer  himself:  "Thou 
hast  loved  righteousness  and  hated  iniquity." — Heb.  i.,  9.  The  follow- 
ing words  are  decisive  on  the  subject : — "  The  fear  of  the  Lord  is  to 
hate  evil." — Prov.  viii.,  3.  Some  suppose  that  what  the  Apostle  says 
in  this  verse  is  to  the  same  purpose  with  the  noted  heathen  confession : 
— "  Video  meliora  proboque,  deteriora  sequor."  "  I  see  what  is  better 
and  approve  of  it ;  1  follow  what  is  worse."  But  these  propositions 
are  not  at  all  identical.  The  heathen  confesses  that  he  practises  what 
he  knows  to  be  wrong,  but  his  inconsistency  arises  from  the  love  of 
the  evil.  Paul  confesses  that  he  does  what  is  wrong,  but  declares 
that  instead  of  loving  the  evil,  he  regards  it  with  hatred  and  abhorrence. 

V.  IG. — If  then  I  do  that  which  I  would  not,  I  consent  unto  the  law,  that  it  is  good. 

If  then  I  do  that  which  I  would  not. — Dr.  Macknight  translates 
"  which  I  inclijie  not.''''  But  this  is  not  according  to  fact.  A  man  may 
do  what  his  conscience  disapproves,  but  in  acting  thus  he  does  not 
thwart  his  inclination.  Liclination  is  a  tendency  or  bent  in  a  particular 
direction,  and  the  bent  of  every  man  is  naturally  to  sin.  Mr.  Stuart 
translates  the  word  "desire,"  but  neither  is  this  correct.     Sin  may  be 


300  ROMANS    VII.,    17. 

contrary  to  reason  and  consciciiro,  but  it  is  agreeable  to  desire.  / 
consent  vnto  the  law  that  it  is  good. — When  a  regenerate  man  does 
what  lie  hales,  his  own  mind  testifies  his  approval  of  the  law  that  pro- 
hibits the  sin  which  he  has  practised. 

V.  17. — Now  then  it  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me. 

By  the  /  here,  Dr.  Macknight  and  Mr.  Stuart  understand  reason  and 
conscience.  But  reason  and  conscience  can  in  no  sense  be  called  a 
man's  self.  In  this  way  a  murderer  might  aflirm  that  it  was  not  he 
who  con)niittcd  the  crime,  for  no  doubt  his  reason  and  consci(>ncc  dis- 
approved of  the  action.     It  is  quite  obvious  that  the  reason  why  Paul 

''  says  that  it  was  not  he  but  sin  in  him,  is  because,  as  he  had  ju.'^l  staled, 
that  which  he  did  he  allowed  not,  for  he  did  that  which  he  would  not. 
This  implies  more  than  reason  and  conscience.     Il  was,  therefore,  sin 

^^a/  dwelt  in  him — the  old  man,  his  carnal  nature,  which  not  only  ex- 
isted and  wrought  in  him,  but  had  its  abode  in  him,  as  it  has  in  all 
those  who  are  regenerated,  and  will  have  so  long  as  they  are  in  iHe 
body.  It  is  not,  then,  to  extenuate  the  evil  of  sin,  or  to  furnish  an 
excuse  for  it,  that  Paul  says,  it  is  no  more  I,  but  sin  that  dwelleth  in 
me  ;  but  to  show  that  notwithstanding  his  seeing  it  to  be  evil,  and 
hating  it,  the  root  still  subsisted  in  him,  and  was  chargeable  upon  him. 

if^l  is  not  necessary  to  be  able  to  point  out  metaphysically  the  way  in 
which  the  truth  that  all  sin  is  voluntary,  harmonizes  with  Paul's  de- 
claration, the  good  that  I  would  I  do  not.  Things  may  be  consistent 
which  the  human  mind  cannot  penetrate.  We  are  to  receive  God's 
testimony  from  the  Apostle,  and  believe  il  on  (iod's  authority  ;  and 
every  Christian  knows,  by  painful  experience,  ihe  truth  of  all  thai  the 
Apostle  asserts. 

"  What  here  would  strike  any  mind  free  of  bias,"  says  Mr.  Frazer, 
in  his  excellent  exposition  of  this  chapter,  in  his  work  on  Sanclification, 
"is,  that  this  (I)  on  the  side  of  holiness  against  sin,  is  the  most  pre- 
vailing, and  what  represents  the  true  character  of  ihe  man  ;  and  that 
sin  which  he  distinguishes  from  this  (I)  is  not  the  prevailing  reigning 
power  in  the  man  here  represented  ;  as  il  is,  however,  in  every  unre- 
gcnerate  man."*     On  this  verse   Calvin  also   has  remarked — "  This 

!  passage  clearly  proves  Paul  is  disputing  concerning  none  but  the  pious, 

^  who  are  now  regenerated.  For  man,  while  he  continues  like  himself, 
1  whatever  his  character  may  be,  is  justly  considered  to  be  vicious." 
No  one  can  disclaim  sin,  as  in  this  verse  il  is  disclaimed,  except  the 
converted  man  ;  for  who  besides  can  conscientiously  and  intellibly 
affirm,  "  Now  then  it  is  no  more  I  thai  do  il,  but  sin  thai  dwelleth 
in  me  ?" 

*  A  man  of  God,  so  deeply  acfiuainted  with  the  human  heart,  and  so  advanced  in  the 
divine  life  aa  this  writer  cvidenUy  was,  is  a  much  beUer  jud^e  of  the  import  of  this 
cliapter  than  a  mere  critic,  however  distinguished  for  talents  and  learning.  To  eminent 
godliness   Mr.    Frazer  added  profound  penetration    and   remarkable   discrimination; 

Jualities  in  which  many  critics  who  attempt  to  expound  the  Scripture  are  greatly 
eficient. 


ROMANS    VII.,    19-  301 

V.  18. — For  I  know  that  in  mc  (that  is,  in  my  flesh)  dwellcth  no  good  thing ;  for  to 
will  is  present  with  me  ;  but  how  to  perform  that  which  is  good  I  find  not. 

I  know. — This  is  a  thing  which  Paul  knew  as  an  Aposlle  of  the 
Lord  Jesus  Christ,  and  that  he  must  have  known  by  experience  also. 
Whoever  has  a  proper  knowledge  of  himself  will  be  convinced  that 
naturally  there  is  nothing  good  in  him.  What  Paul  knew  was,  that  in 
him  dwelt  no  good  thing.  This  goes  beyond  what  he  had  asserted  in 
the  end  of  the  preceding  verse.  There  he  asserts  that  the  evil  which 
he  did  was  caused  by  sin  dwelling  in  him.  Here  he  asserts  not  only 
that  sin  dwelt  in  him,  but  that  no  good  tiling  dwelt  in  him.  But  how 
could  he  say  so,  if  he  was  a  regenerated  man  1  If  there  was  some- 
thing in  him  which  he  calls  himself,  and  which  he  would  not  allow  to 
have  any  share  in  his  sin,  how  can  he  say  that  there  is  in  him  no  good 
thing  ?  Is  not  this  principle  that  hates  the  sin  which  he  commits  a 
good  principle  ?  Certainly  it  is.  And  to  prevent  such  an  inference 
from  his  words,  he  explains  by  a  parenthesis  tlie  sense  in  which  he 
asserts  that  no  good  thing  dwelt  in  him.  That  is  in  my  Jlesh. — He 
confines  the  assertion  to  his  carnal  nature.  Nothing  can  more  clearly 
and  expressly  show  that  this  description  is  a  description  of  the  regene- 
rate man.  What  has  an  unrenewed  man  but  flesh  ?  His  very  reason 
and  conscience  are  defiled,  Titus  i.,  15. 

To  ivill  is  present  ivith  me ;  hut  how  to  perform  that  ivhich  is  good 
I  find  not. — "  That  is,"  says  Mr.  Frazer,  "  to  will  what  is  good  and 
holy  :  and  thus  it  was  with  him  habitually  and  ready  with  him."  Mr. 
Stuart,  in  his  commentary,  renders  this,  "  for  to  will  that  which  is  good, 
is  in  my  pov\-er ;  but  to  do  it,  I  do  not  find  (in  my  power)."  Yet  in 
the  next  he  translates  it,  "  for  to  desire  what  is  good,  is  easy  for  me, 
but  to  do  it  I  find  difficult,"  which  is  an  entirely  different  and  contra- 
dictory idea.  A  thing  that  is  very  difficult  may  yet  be  performed. 
Dr.  Macknight  renders  it,  "  indeed  to  incline  lies  near  me,  but  to  work 
out  what  is  excellent,  I  do  not  fiud  near  me,"  giving  no  distinct  sense, 
from  an  affectation  of  rendering  literally.  Calvin  says,  "  He  (Paul) 
does  not  mean  that  he  has  nothing  but  an  ineffectual  volition  and  desire, 
but  he  asserts  the  efficacy  of  the  work  does  not  correspond  to  the  will, 
because  the  flesh  hinders  him  from  exactly  performing  what  he  is  en- 
gaged in  executing." 

V.  19. — For  the  good  that  I  would  I  do  not :  but  the  evil  which  I  would  not,  that  I  do. 

For  the  good  that  I  ivould  I  do  not. — This  does  not  imply  that  he  did 
not  attempt,  or  in  some  sense  perform  what  he  purposed,  but  that  in 
all  he  came  short.  Calvin,  in  continuation  of  the  last  quotation  from 
him,  says,  "  What  follows — to  do  the  evil  which  he  would  not,  must  also 
be  taken  in  the  same  sense,  because  the  faithful  are  not  only  hindered 
from  running  speedily  by  their  own  flesh,  but  it  also  opposes'  many  ob- 
stacles against  which  they  stumble  ;  and  they  do  not,  therefore,  perform 
their  duty,  because  they  do  not  engage  in  it  with  becoming  alacrity. 
The  will,  therefore,  here  mentioned,  is  the  readiness  of  faith,  while  the 
Holy  Spirit  forccs'the  pious  to  be  prepared  and  zealous  in  employing 


302  ROMANS    Vll.,    22. 

their  lime  to  ixM-forin  obedience  to  (lod.  liul  P:uil,  hecausc  his  power 
is  iiiUMiual  to  the  l;isk,  asserts,  that  he  does  not  find  what  he  was  wish- 
ing to  attain — the  accoinphshuient  of  iiis  good  desires."  Jh/t  the  evil 
which  I  would  not  that  J  do.  80  far  from  being  unsuital)le  to  the  real 
character  of  regenerate  man,  every  regenerate  man  must  be  sensible 
from  liis  own  experience  lliat  this  charge  is  true. 

V.  CO. — Now,  if  I  do  tliiit  I  would  not,  it  is  no  more  I  that  do  it,  but  sin  that  dwcllcth 
in  me. 

This  is  a  confirmation  of  what  was  asserted,  verse  17,  by  alleging 
the  reason  on  which  the  assertion  is  founded.  It  is  not  reason  and  con- 
science that  Paul  here  declares  to  have  no  share  in  the  evil  ;  it  is  the 
will  which  he  expressly  mentions,  and,  whatever  metaphysical  difficul- 
ties it  may  involve,  of  the  will  it  must  be  imderstood.  The  conclusion 
we  ought  to  draw,  is  not  to  contradict  the  Apostle  by  denying  that  he 
speaks  of  the  will,  but  that  m  one  sense  it  is  true  that  no  sin  is  involun- 
tary, and  that  in  another  sense,  what  the  Apostle  here  asserts  is  also 
an  undoubted  truth. 

V.  '21. — I  find  then  a  law,  that,  when  I  would  do  good,  evil  is  present  with  me. 

The  evil  propensity  of  our  nature  the  Apostle  calls  a  law,  because 
of  its  str'^ngth  and  permanence.  It  has  the  force  of  a  law  in  corrupt 
nature.  This  proves  that  it  is  of  himself  as  to  his  present  state  that 
the  Apostle  speaks.  None  but  the  regenerate  man  is  properly  sensible 
of  this  law.  It  does  not  refer  to  conscience,  which  in  an  unregencrate 
man  will  smile  him  when  he  does  that  which  he  knows  to  be  wTong. 
It  refers  to  the  evil  principle  which  counteracts  him  when  he  would  do 
that  which  is  right.  This  law  is  the  greatest  grievance  to  every  Chris- 
tian. It  disturbs  his  happiness  and  peace  more  than  any  other  cause. 
It  constantly  besets  him,  and  from  its  influence,  his  very  prayers,  in- 
stead of  being  in  themselves  worthy  of  God,  need  forgiveness,  and 
can  be  accepted  only  through  the  mediation  of  Christ.  It  is  strange  that 
any  Christian  should  even  hesitate  as  to  the  character  in  which  the 
Apostle  uses  this  language.  It  entirely  suits  the  Christian,  and  not  in 
one  solitary  feature  does  it  wear  the  feeblest  semblance  of  any  other 
character. 

V.  2-2. — For  I  delight  in  the  law  of  God  after  the  inward  man. 

In  the  preceding  verse  Paul  had  said,  I  would  do  good  ;  here  he 
more  fully  expresses  the  same  desire  after  conformity  to  the  holy  law. 
For  I  delight  in  the  law  of  God. — This  is  decisive  of  the  character  in 
which  the  Apostle  speaks.  None  but  the  regenerate  delight  in  the  law 
of  God.  Mr.  JStuart,  after  the  Arminian  Whitby,  and  the  Ariau  Taylor, 
has  referred  to  a  number  of  passages,  in  order  to  lower  the  import  of 
this  term.  But  they  have  no  similarity  to  the  present  case.  They  are 
too  numerous  to  be  introduced  and  discussed  in  this  place.  Whoever 
wishes  to  examine  them  may  consult  Mr.  Frazcr's  w#rk  on  Sanclifica- 


ROMANS   VII.,   24.  303 

tion,  in  whicli  they  arc  most  satisfactorily  proved  to  be  misapplied,  and 
wrested  to  tlie  perversion  of  the  truth. 

To  delight  in  the  law  of  the  Lord  is  characteristic  of  the  regenerate 
man.  The  unregencrate  man  hates  that  law  as  far  as  he  sees  the 
extent  of  its  demands  to  transcend  his  power  of  fulfilment.  He  is  en- 
mity against  God,  and  is  not  subject  to  the  law  of  God,  neither  indeed 
can  be  ;  chap,  viii.,  7.  How  then  can  he  delight  in  it?  After  the  in- 
ward man. — The  inward  man  is  a  term  used  only  by  Paul,  and  in  refer- 
ence to  those  who  are  regenerated.  It  is  the  new  or  spiritual  nature, 
not  merely  the  reason  and  conscience.  Than  this  nothing  can  be  more 
obviously  characteristic  of  the  Christian.  Notwithstanding  the  evil  of 
his  corrupt  nature,  he  is  conscious  of  delighting  in  the  law  of  God  in 
its  full  extent. 

V.  23. — But  I  see  another  law  in  my  members,  warring  against  the  law  of  my  mind, 
and  bringing  me  into  captivity  to  tlie  law  of  sin,  which  is  in  my  members. 

In  the  preceding  verse,  the  Apostle  had  spoken  of  the  law  of  God  in 
the  inward  man  ;  here  he  speaks  of  another  law  in  his  meynbers,  warring 
against  the  laiu  of  his  mind.  Thus,  he  denominates  his  new  and  spirit- 
ual nature  his  "  inward  man"  and  his  "  mind,"  and  his  old  and  carnal 
nature  his  "  members."  The  bent  of  the  Apostle's  mind,  according  to 
his  renewed  nature,  inclined  him  to  delight  in  the  law  of  God.  But  he 
found  an  opposite  bent  in  his  corrupt  nature,  which  he  calls  a  law  in  his 
members.  This  he  represents  as  warring  against  the  other.  Is  not  this 
the  experience  of  every  Christian  7  Is  there  not  a  constant  struggle  of 
the  corruptions  of  the  heart  against  the  principle  of  holiness  implanted 
by  the  Spirit  of  God  in  the  new  birth  ? 

And  bringing  me  into  captivity  to  the  law  of  sin. — Mr.  Stuart  en- 
deavors to  aggravate  this  description  in  such  a  manner  as  to  render 
it  unsuitable  to  the  regenerate  man.  He  supposes  that  this  repre- 
sents the  person  as  brought  entirely  and  completely  into  captivity,  which 
cannot  be  supposed  of  the  regenerate.  He  refers  to  captives  taken  in 
war,  who  are  entirely  in  the  power  of  their  conquerors,  and  are  reduced 
to  the  most  abject  slavery.  This  is  feeble  reasoning.  How  far  this 
captivity  extends  cannot  be  known  from  the  figure.  And  as  a  matter  of 
fact,  if  the  evil  principle  of  our  nature  prevails  in  exciting  one  evil 
thought,  it  has  taken  us  captive.  So  far  it  has  conquered,  and  so  far  we 
are  defeated  and  made  prisoners.  But  this  is  quite  consistent  with  the 
supposition  that  on  the  whole  we  may  have  the  victory  over  sin. 

V.  24. — 0  wretched  man  that  I  am  !  who  shall  deliver  me  from  the  body  of  this  death  ? 

O  wretched  man  that  I  am. — This  language  is  suitable  only  to  the 
regenerate.  An  unregenerate  man  is  indeed  wretched,  but  he  does  not 
feel  the  wretchedness  here  expressed.  He  may  be  sensible  of  misery, 
and  he  may  be  filled  with  anxious  fears  and  dreadful  forebodings  ;  but  ^ 
the  person  here  described  is  wretched  only  from  a  sense  of  the  evil  prin- 
ciple which  is  in  his  members.  Such  a  feeling  no  unregenerate  man 
ever  possessed.  An  unregenerate  man  may  wish  to  be  delivered  from  i 
danger  and  punishment  j  but  instead  of  wishing  to  be  delivered  from  j 


304  ROMANS    VII.,    25. 

the  law  of  his  nature,  he  (lelic;hts  in  that  law.  lie  has  so  much  plea- 
1  sure  in  in(iuli;int!;  that  law,  that  lor  its  sake  he  risks  all  conscquc-nces. 
7V/r  htxhf  of  this  (IcalJt. — Some  undcrstatul  this  of  his  natural  body, 
and  suppose  the  exclamation  to  be  a  wish  to  die.  But  this  would  be  a 
sentimt'ut  totally  at  variance  with  the  piinciples  of  the  Apostle,  and 
unsuitable  to  the  scope  of  the  passage.  It  is  evidently  an  expression 
of  a  wish  to  be  free  from  that  corrupt  principle  which  caused  hiin  so 
much  affliction.  This  he  calls  a  body,  as  before  he  had  called  it  his 
membeis.  And  he  calls  it  a  body  of  death,  because  its  demerit  is  death. 
It  causes  death  and  everlastinp^  ruin  to  tbe  world;  and  had  it  not  been 
for  the  coming  of  the  Lord  Jesus  Christ,  it  must  have  had  the  same  con- 
sequences; with  respect  to  all. 

V.  25. — I  thank  God,  tliroiij;li  Jesus  Christ  our  Lord.  So  then  with  the  mind  I  my- 
self serve  the  law  of  God :  but  with  the  flesh  the  law  of  sin. 

I  thank  God. — Some  suppose  that  this  expresses  thanks  for  the  victory 
as  already  obtained.  But  this  cannot  be  the  meaning;  as  in  the  same 
breath,  the  Apostle  speaks  of  his  wretchedness,  because  of  the  existence 
of  the  evil.  Some,  again,  supposing  that  it  refers  to  present  deliverance, 
explain  it  to  be  the  freedom  from  the  law  spoken  of  in  the  preceding 
part  of  the  chapter.  But  this  would  make  the  Apostle  speak  entirely 
away  from  the  purpose.  He  is  discoursing  of  that  corruption  which  he 
still  experiences.  Besides,  the  form  of  the  expression  requires  that  the 
deliverance  should  be  supposed  future,  u'ho  shall  deliver  me  I  I  thank 
God  throii<rh  Jesus  Christ. — The  natural  supplement  is,  he  will  deliver 
me.  At  death  Paul  was  to  be  entirely  freed  from  the  evil  of  his  nature. 
The  consolation  of  the  Christian  against  the  corruption  of  his  nature  is, 
that  althoufrh  he  shall  not  get  free  from  it  in  this  world,  he  shall  here- 
alter  be  entirely  delivered. 

So  then. — ^This  is  the  consequence  which  Paul  draws,  and  the  sum  of 
all  that  he  had  said  from  the  14th  verse.  In  one  point  of  view  he  served 
the  law  of  God,  and  in  another  the  law  of  sin.  Happy  is  the  man  who 
can  thus,  like  Paul,  with  conscious  sincerity  say  to  himself, — "  With  the 
mind  I  myself  serve  the  law  of  God  ;  hut  xoith  the  flesh  the  law  of 
sin.^^  Here  he  divides  himself,  as  it  were,  into  two  parts,  the  mind,  by 
which  he  means  his  inward  man,  his  renewed  self;  and  the  flesh,  by 
which  he  designs  his  carnal  nature,  or  the  old  man  that  was  sold  under 
sin  ;  and  thus  he  accounts  for  his  serving  two  different  laws — the  law  of 
God  written  on  his  mind,  and  in  the  service  of  which  he  delighted  as  a 
regimerate  man  ;  and  the  hnn  of  sin  by  which  he  was  sometimes  carried 
captive.  Beyond  this  no  child  of  God  can  go  while  in  this  world;  it 
will  ever  remain  the  character  of  the  regenerate  man.  But  this  fully 
ascertains  that  Paul  himself,  in  his  predominant  disposition  and  fixed 
purpose,  serves  God,  although  he  is  compelled  to  acknowledge  that  the 
power  of  the  old  man  within  him  still  subsists,  and  exerts  itself;  while 
it  is  his  earnest  desire  daily  to  put  him  off,  Eph.  iv.,  22,  and  to  be  trans- 
formed by  the  renewing  of  his  mind. 

In  every  believer,  and  in  no  one  else,  there  are  these  two  principles, 
sin  and  grace,  flesh  and  spirit,  the  law  of  the  members  and  the  law  of 


ROMANS   VII,,    25.  305 

the  mind.  This  may  be  perverted  by  the  opposer  of  divine  truth  into  a 
handle  against  the  gospel,  and  by  the  hypocrite  to  excuse  his  sin.  But 
it  gives  ground  to  neither.  It  is  the  truth  of  God,  and  the  experience 
of  every  Christian.  If  any  man  will  pervert  it  to  a  wicked  purpose,  he 
shall  bear  his  sin.  We  are  not  at  liberty  to  pervert  the  word  of  God  in 
order  to  preserve  it  from  a  contrary  perversion.  Many,  no  tloubt,  wrest 
the  Scriptures  to  their  own  destruction.  /  serve. — Employing  as  he 
does  through  the  whole  of  this  passage  the  present  tense,  Paul  does  not 
say,  I  have  served,  as  referring  to  his  state  of  unregeneracy,  but  "  I 
serve,"  as  respecting  his  present  state  as  a  believer  in  Christ,  composed 
of  flesh  and  spirit,  which,  as  they  are  different  principles,  regard  two 
different  laws.  It  is  further  to  be  observed,  that  this  last  account  which 
he  gives  of  himself,  and  which  agrees  with  all  he  had  said  before  and 
confirms  the  whole,  is  delivered  by  him,  after  he  had  with  so  much  faith 
and  fervency  given  thanks  to  God  in  view  of  his  future  and  complete 
deliverance  from  sin.  This,  as  Gill  well  remarks,  is  a  conclusive  argu- 
ment and  proof  that  he  speaks  of  himself  in  this  whole  discourse  con- 
cerning indwelling"  sin  as  a  regenerated  person.  . 

As  if  to  render  it  altogether  impossible  to  imagine  that  the  Apostlex 
was  personating  anotlier  man,  he  here  in  conclusion  uses  the  expression,/    /" 
/  myself,  which   cannot,  if  language  has   a  meaning,  be  applied   to] 
another  person.     It  is  a  phrase  which  again   and  again  he  employs.  \ 
Rom.  ix..  3  ;  2  Cor.  x.,  1,  and  xii.,  13.  X 

On  the  whole,  then,  we  here  learn  tha^the  Apostle  Paul,  notwithstand- 
ing all  the  grace  with  which  he  was  favored,  found  a  principle  of  evil 
operating  so  strongly  in  his  heart  that  he  denominates  it  a  law  always 
present  and  always  active  to  retard  him  in  his  course.  He  was  not, 
however,  under  its  dominion.  He  was  in  Christ  Jesus  a  new  creature,  *' 
born  of  God,  renewed  in  the  spirit  of  his  mind.  He  delighted  in  the  • 
holy  law  of  God  in  all  its  extent  and  spirituality,  while  at  the  same  time 
he  felt  the  influence  of  the  other  hateful  principle, — that  tendency  to 
evil  which  characterizes  the  old  man, — which  waged  perpetual  war 
against  the  work  of  grace  in  his  soul,  impelling  him  to  the  commissiony'' 
of  sin,  and  constantly  striving  to  bring  him  under  its  power.  Nothing 
can  more  clearly  demonstrate  the  fallen  state  of  man,  and  the  entire  cor- 
ruption of  his  nature,  than  the  perpetual  and  irreconcilable  warfare 
which  that  corruption  maintains  in  the  hearts  of  all  believers  against 
"  the  divine  nature"  of  which  they  are  made  partakers,  and  nothing  can 
more  forcibly  enhance  the  value  of  the  gospel,  and  prove  its  necessity 
in  order  to  salvation  ;  or  more  fully  illustrate  the  great  truth  which  Paul 
had  been  illustrating,  that  by  the  deeds  of  the  law  no  flesh  shall  be  justi- 
fied in  the  sight  of  God. 

When  in  the  hour  and  power  of  darkness  the  Prince  of  this  world* 
came  to  assault  the  Redeemer,  he  found  nothing  in  him — nothing  on 
which  his  temptations  could  fix  or  make  an  impression ;  but  how  differ- 
ent was  it  when  he  assailed  the  Apostle  Peter  !  Him  he  overcame,  and 
to  such  an  extent  as  to  prevail  on  him  to  deny  his  Lord  and  Master, 
notwithstanding  all  the  firmness  and  sincerity  of  his  previous  resolu- 
tions.    Had  not  the  Lord  interposed  to  prevent  his  faith  from  entirely 


30G  ROMANS  vir.,  25. 

fallinif,  Satan  would  have  taken  full  possession  of  him  as  he  did  of 
Judas.  In  the  same  way  it  was  only  by  grace  that  the  Apostle  Paul 
was  what  he  was,  1  Cor.  xv.,  10;  and  by  that  grace  he  was  enabled  to 
maintain  the  struggle  against  his  old  corrupt  nature,  until  he  could 
e.xclaini  in  the  triumphant  language  of  victory,  "  I  have  fought  a  good 
fight,  I  have  finished  my  course,  1  have  kept  the  faith."  '  "  My  grace," 
said  Jesus  to  him,  "  is  sufficient  for  thee  ;  for  my  strength  is  made  per- 
fect in  weakness." 

The  whole  concluding  part  of  this  chapter  is  most  violently  perverted 
by  Dr.  Macknighl,  and  Mr.  Stuart,  and  Mr.  Tholuck.  In  his  explana- 
tion of  this  last  verse,  Dr.  Macknight,  by  first  converting  the  assertion 
itcontainsinto  a  question,  and  then  boldly  adding  to  it,  makes  the  Apostle 
say  precisely  the  reverse  of  what  he  affirms.  "  Do  I  then  as  a  slave, 
serve  with  the  mind  the  law  of  God,  but  with  the  flesh  the  law  of  sin  ? 
By  no  means." 

Mr.  Tholuck,  after  denying  all  along  that  the  Apostle,  in  the  conclu 
sion  of  this  chapter,  describes  his  own  experience,  and  affirming  that 
he  is  speaking  in  the  name  of  a  legalist,  arrives  at  the  25th  verse,  in 
the  first  clause  of  which,  though  not  in  the  last,  he  judges  that  the 
Apostle  must  be  speaking  in  his  own  person.  "  After  the  struggle  of 
the  legalist,"  he  says,  "  with  the  wTetchedncss  arising  from  his  sense 
of  inward  schism,  has,  in  this  description,  been  wrought  up  to  the 
highest  pitch,  Paul  comes  forward  of  a  sudden  in  his  own  person,  and 
breaks  forth  in  thankfulness  to  God  for  liaving  delivered  liim  by  the 
redemption  from  that  miserable  condition."  A  more  unfounded  inter- 
pretation cannot  be  imagined. 

Mr.  Tiioluck  considers  the  position  in  wliicli,  according  to  his  view, 
Paul  has  thus  placed  himself  to  be  so  awkward,  that  he  docs  not  allow 
it  to  pass  unnoticed.  "  As  this  sally  of  gratitude,  however,  interrupts," 
he  adds,  "  the  course  of  the  argument,  and  is  quite  involuntary,  inas- 
much as  Paul  meant  still  to  draw  his  inference  from  all  that  he  had 
previously  said,  he  finds  himself  compelled,  in  a  way  not  the  most 
appropriate,  after  the  expression  of  his  gratitude,  still  to  append  the 
conclusion,  which  is  intended  briefly  and  distinctly  to  show  the  slate  of 
the  legalist."  Can  any  Christian  be  satisfied  with  this  manner  of 
treating  the  Scriptures?  Can  any  sober-minded  man  acquiesce  in  such 
an  inlerj)rctation  ?  This  is  a  "  sally  of  gratitude,"  and  worse,  it  is 
involuntary !  Did  Paul  utter  things  incoherently  ?  He  finds  himself 
compelled  in  a  way  not  the  most  .  p"ropriate,  to  append  the  con- 
clusion. Is  this  a  reverent  manner  of  speaking  of  the  dictate  of  the 
I  Holy  Ghost?  In  the  proper  and  obvious  sense  of  the  expression  as 
jemploycd  by  the  Apostle,  it  is  most  appropriate,  yet  Mr.  Tiioluck  affixes 
^lo  it  a  ludicrous  import  !* 

•  The  above  tx;)lanation  of  the  passage  is  not  only  false  and  irreverent  but  absurd. 
It  is  worthy,  however,  of  Mr.  Tholuck's  Neological  views  of  the  inspiration  of  the 
Scriptures,  of  which  I  have  i^iven  so  full  a  specimen  in  a  Pamphlet  entitled,  "  Further 
Considtration.t  for  the  .Mininters  of  the  Church  of  Scotland,  occasioned  by  Dr.  Tho- 
luck's perversions  of  the  word  of  God,  and  his  attack  on  some  of  the  most  important 
Scriptural  doctrines." 


^^^  ROMANS   VII.,    25.  307 

The  warfare  between  llic  flcsli  and  llie  spirit,  described  in  tliis  cliap- 
ler,  has  greatly  exercised  the  ingenuity  of  men  not  practically  acquainted 
with  its  truth.     Few  are  willing  to  believe  that  all  mankind  are  natu- 
rally so  bad  as  they  are  here  represented,  and  it  is  fondly  imagined  that 
the  best  of  men  are  much  belter  than  this  description  would  prove  them 
to  be.     Every  effort  of  ingenuity  has  accordingly  been  resorted  to,  to 
divert  the  Apostle's  statements   from  the  obvious  conclusion  to  which 
they  lead,  and  so  to  modify  his  doctrine,  as  to  make  it  worthy  of 
acceptance  by  human  wisdom.     But  they  have  labored  in  vain.     Their 
theories  not  only  contradict  the  Apostle's   doctrine,  but  are  generally^ 
self-contradictory.     Every  Christian  has  in  his  own  breast  a  comment- 
ary on  the  Apostle's  language.     If  there  be  anything  of  which  he  is    > 
fully  assured,  it  is  that  Paul  has  in  this  passage  described  his  experi- 
ence ;  and  the  more  the  believer  advances  in  knowledge  and  holiness, 
the  more  does  he  loathe  himself  as  by  nature  a  child  of  that  corruption  .( 
which  still  so  closely  cleaves  to  him.     So  far  is  the  feeling  of  the'j 
power  of  indwelling  sin  from  being  inconsistent  with  regeneration,  that  ' 
it  must  be  experienced  in  proportion  to  the  progress  of  sanctification. 
The  more  sensitive  we  are,  the  more  do  we  feel  pain  ;  and  the  more 
our  hearts  arc  purified,  the  more  painful  to  us  will  sin  be.     Men  per- 
ceive themselves  to  be  sinners  in  proportion  as  they  have  previously^ 
discovered  the  holiness  of  God  and  of  his  law.  -^ 

The  conflict  here  described  by  Paul,  his  deep  conviction  of  sin  con- 
sisting with  delight  in  the  law  of  God,  and  this  agreement  of  heart 
with  its  holy  precepts,  are  peculiar  to  those  only  who  are  regenerated 
by  the  Spirit  of  God.  They  who  know  the  excellence  of  that  law, 
and  earnesily  desire  to  obey  it,  will  feel  the  force  of  the  Apostle's 
language.  It  results  from  the  degree  of  sanctification  to  which  he  had 
attained,  from  his  hatred  of  sin,  and  profound  humility.  This  conflict 
was  the  most  painful  of  his  trials,  compelling  him  in  bitterness  to 
exclaim,  "  O  wretched  man  thai.  I  am  !" — an  exclamation  never  wrung 
from  liim  by  all  his  multiplied  persecutions  and  outward  sufferings. 
The  proof  that  from  the  14lh  verse  to  the  endof  tlie  chapter,  he  relates 
bis  own  experience  at  the  time  when  he  wrote  this  Epistle,  is  full  and 
complete. 

Throughout  tlie  wliole  of  this  passage,  instead  of  employing  the  past      / 
time,  as  lie  docs  from  the  7th  to  the  Mlh  verse,  Paul  uniformly  adopts  X 
the  present,  while  lie  speaks  in  the  first  person  about  forty  times,  with-* 
out  the  smallest  intimation  that  he  is  referring  to  any  one  else,  or  to 
Ittrnseif  at  any  foriner  period. '   His  professed,  object  all  along  is  to  show 
that  the  l.VvV  c:in  effect  nothing  for  the  salvation  of  a  siinier,  which  he 
had  proved  lo  be  t!ie  character  of  all   men  ;  and,  by  speaking  in  his 
own  name,  lie  s!iov»"s  that  of  this  every  one  wlio  is  a  partaker  of  his 
grace  is  in  his  best  stale  convinced.     In  the  end  he  Iriumphant'.y  alfirms 
t.'iat  Christ  will  deliver  him,  while  in  tlie  meantime  he  experiences  this 
j^ainful  and  mn-emilling  warfare',  and  closes  the  wlu.'lc  bv  saying,  "  So 
then  with  the  nnnd  I  myself  serve  the  law  of  (Tod  ;   but  v»'ith  the  flesh       y 
the  law  of  sin."   Can  it  be  supposed  that  in  saying,  "  I  myself,"  the  Apos-    j/ 
lie  meant  another  man,  or  that  in  using  the  present  time  he  refers  to  a    i 


308  ROMANS    VII.,    25. 

I  fonnor  period  ?  Of  what  value  is  laiiirnairc,  if  it  can  be  so  tortured  as 
to  admit  of  an  interpretation  ;it  direct  variance  with  its  obvious  mean- 
ing ?     To  suppose  that  another,  and  not  the  Apostle  iiimself,  is  here 

;'    designed,  is  contrary  to  ever)' principle  of  sound  interpretation. 

/  Paul,  in  this  chapter,  contrasts  iiis  former  with  his  present  state. 
Formerly,  when  ignorant  of  the  true  import  of  the  law,  he  entertained 
a  high  ojiinion  of  himself.  "  I  was  alive  without  the  law  once."  Ac- 
cordingly he  speaks,  in  other  parts  of  his  writings,  of  his  sincerity,  his 
religious  zeal,  and  his  irreproachable  moral  conduct  before  his  conver- 

«.  sion.  Aftcrwartls,  when  the  veil  of  self-delusion  was  removed,  he  dis- 
*covercd  that  he  had  been  a  blasphemer,  a  persecutor,  injurious,  and  in 
unbelief;  so  that,  when  he  was  an  Apostle,  he  calls  himself  the  chief 
of  sinners.  If  he  was  convinced  that  he  had  been  a  sinner,  condemned 
by  the  law,  it  was  when  the  Lord  Jesus  was  revealed  to  him  ;  for  till 
then  he  was  righteous  in  his  own  esteem.  Before  that  time  he  was 
dead  in  trespasses  and  sins,  having  nothing  but  his  original  corrupted 
nature,  which  he  calls  sin.  lie  had  no  conviction  that  he  was  radically 
and  practically  a  sinner,  of  which  the  passage  before  us  proves  he  was 
now  fully  conscious.  From  this  period  the  llesh  or  sin,  which  he  else- 
where calls  "the  old  man,"  remained  in  him.  Though  it  harassed  him 
much,  he  did  not  walk  according  to  it ;  but  being  now  in  tlie  spirit,  the 
new  nature  which  he  had  received  predominated.  He  therefore  clearly 
establishes  in  this  chapter  the  opposition  between  the  old  man  and  the 
working  of  the  new  nature.  This  is  according  to  the  uniform  language 
of  his  Epistles,  as  well  as  of  the  whole  of  Scripture,  both  in  its  doc- 
trinal and  historical  parts.  In  consistency  witb  this,  he  exhorts  the 
'^saints"  at  Ephesus  to  "put  off  the  old  man,  which  is  corrupt  accord- 
ing to  the  deceitful  lusts  ;"  and  calls  on  the  '"faithful' brethren"  at  Co- 
losse  to  mortify  their  members  which  are  upon  the  earth.  All  his 
instructions  "to  the?/i  that  are  sa?ictifed  in  Christ  Jesus"  proceed  on  the 
same  principle.  And  why  were  they  cautioned  by  him  even  against 
the  grossest  sins,  but  because  there  was  still  in  them  a  principle  dis 
posed  to  every  sin  ? 

There  are  three  circumstances  in  this  passage  which  are  of  them- 
selves decisive  of  the  fact,  that  Paul  here  recounts  his  own  present 
experience.  The  first  is  that  the  Apostle  hates  sin.  He  hates  it  be- 
cause it  is  rebellion  against  (lod  and  the  violation  of  his  law.  This 
*no  unconverted  man  does  oi  can  do.  He  may  dislike  the  evil  effects 
of  sin,  and  consequently  wish  that  he  had  not  committed  it ;  but  he 
does  not,  as  the  Apostle  here  declares  of  himself,  hate  sin.  Hating 
sin  is  the  counterpart  of  loving  the  law  of  God. 

The  second  circumstance  in  proof  that  the  Apostle  is  here  referring 
to  the  present  time,  is  that  he  delights  in  the  law  of  God  after  the 
inward  man.  Now  it  is  only  when  sin  is  dethroned  and  grace  reigns 
in  the  titcn,  that  this  can  be  a  truth.  "  I  delight,"  says  the  Psalmist, 
"to  do  thy  will,  O  my  Ciod  ;  yea,  thy  law  is  in  my  heart."  "I  will 
delight  myself  in  thy  commandments,  which  I  love." — Psal.  xl.,  8 ; 
cxix^,  IG,  24,  35,  47,  92,  \)7,  174.  Delight  in  his  law  and  the  fear  of 
God  cannot  be  separated.     The  Holy  Spirit  pronounces  such  persons 


ROMANS   VII.,    25.  309 

blessed.  "  Blessed  is  the  man  that  fearetli  the  Lord,  that  dehgliteth 
greatly  in  his  commandments,"  Psal.  cxii.,  1,  "Blessed  is  the  man  that 
walketh  not  in  the  counsel  of  the  ungodly,  nor  standeth  in  the  way  of 
sinners,  nor  sittcth  in  the  seat  of  the  scornful ;  but  his  delight  is  in  the 
law  of  the  Lord,''''  Psal.  i.,  1.  Thus  the  man  that  delights  in  the  law 
of  the  Lord  is  blessed  ;  and  who  will  affirm  that  an  unconverted  man 
is  blessed  ?  Far  from  delighting  in  the  law  of  God,  which  the  first 
commandment  enjoins,  "  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,"  "  the  carnal  mind  is  enmity  against  God,  for  it  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be."  Such  is  the  state  of  every 
unconverted  man.  And  if,  as  all  Scripture  testifies,  enmity  against 
God  be  the  characteristic  of  the  wicked,  and  delight  in  God  and  his 
law  be  the  characteristic  of  a  regenerate  man,  by  what  perversion  of 
language,  by  what  species  of  sophistry,  can  it  be  affirmed,  that  the 
Apostle,  while  describing  his  inward  delight  in  God,  is  to  be  regarded 
as  portraying  himself  in  his  original  unconverted  state  ?  So  far  was  he, 
while  in  that  state,  from  delighting  in  God,  either  inwardly  or  outwardly, 
that  his  carnal  mind  was  enmity  against  Jehovah,  and  his  zeal  was  ma- 
nifested in  persecuting  the  Lord  of  Glory. 

The  third  circumstance  which  incontestibly  proves  that  Paul  is  here 
relating  his  present  personal  experience,  is  his  declaration  that  he  ex- 
pects his  deliverance  from  Jesus  Christ.  Is  this  the  language  of  a  man 
dead  in  trespasses  and  sins — of  one  who  is  a  stranger  to  the  truth  as  it 
is  in  Jesus,  and  to  whom  the  things  revealed  by  the  Spirit  of  God  are 
foolishness? — 1  Cor.  ii.,  14.  "No  man,"  says  Jesus,  "can  come  to  me, 
except  the  Father  which  hath  sent  me  draw  him."  "  No  man  can  say 
that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost,"  1  Cor.  xii.,  3.  How, 
then,  shall  an  unconverted  man  look  to  him  for  deliverance  ? 

Li  another  place  already  referred  to,  the  Apostle  describes  the  inter- 
nal warfare  experienced  by  Christians  between  the  flesh  and  the  spirit, 
or  the  old  and  new  man,  in  language  precisely  similar  to  what  he  here 
employs  concerning  himself;  "  The  fl.esh  lusteth  against  the  spirit, 
and  the  spirit  against  the  flesh,  and  these  are  contrary  the  one  to  the 
other;  so  that  ye  cannot  do  the  things  that  ye  would." — Gal.  v.,  17. 

In  the  midst  of  his  apostolic  labors,  where  he  is  endeavoring  to  ani- 
mate those  to  whom  he  wrote,  Paul  represents  himself  engaged  as 
here  in  the  same  arduous  struggle.  "  I  keep  under  my  body,  and  bring 
it  into  subjection,  lest  that  by  any  means,  when  I  have  preached  to 
others,  I  myself  should  be  a  castaway." — 1  Cor.  ix.,  27.  Having  there 
a  different  object  in  view,  lie  refers  to  his  success  in  the  struggle  ; 
while,  in  the  chapter  before  us,  his  design  is  to  exhibit  the  power  of 
the  enemy  with  whom  he  has  to  contend.  But,  in  both  cases,  he  speaks 
of  a  severe  contest  v/ith  an  enemy  within,  striving  to  bring  him  into 
captivity  to  sin  and  death.  In  another  place,  addressing  those  at  Ephe- 
sus,  whom  he  describes  as  "  quickened  together  with  Christ,"  and  in- 
cluding himself,  whilst  speaking  in  the  character  of  "  an  Apostle  of 
Jesus  Christ  by  the  will  of  God,"  he  uses  the  following  unequivocal 
and  energetic  language — "  For  we  wrestle  not  against  flesh  and  blood, 
but  against  principalities,  against  powers,  against  the  rulers  of  the  dark- 


310  ROMANS  VI r.,  2'). 

ncss  of  this  world,  against  siiiritiial  wickedness  in  liifjli  places."  He 
therefore  calls  on  those  to  whom  he  wrote  to  "  take  the  whole  srmor 
of  Uod,  that  they  may  I)c  able  to  withstand  and  to  qnencii  the  fiery 
darts  of  the  wicked  one." — Ej)h.  vi.,  12.  Does  not  this  describe  a  con- 
flict eqnally  severe  as  that  in  which,  in  the  passage  before  us,  he  repre- 
sents himself  to  be  engaged  ?  Does  not  this  imply  that  evil  existed  in 
himself,  as  well  as  in  those  to  whom  he  wrote,  witiiout  which  the  fiery 
darts  of  the  devil  could  have  taken  no  more  effect  than  on  him  in  whom 
the  prince  of  this  world  when  he  came  found  "  nothing  ?"  And  what 
is  the  purpose  of  the  Christian  armor,  but  to  fit  us  to  fight  with  flesh 
and  blood  ;  namely,  our  corruptions,  as  well  as  other  enemies,  against 
which  Paul  says  we  wrestle  ? 

Was  the  Apostle  Peter  chargeable  with  the  sin  of  dissimulation,  and 
did  the  Apostle  Paul  experience  no  internal  struggle  with  the  old  man 
which  caused  the  fall  of  his  fellow  Apostle  ?  Did  Paul  call  upon 
other  saints  to  put  off"  the  old  man,  and  was  there  not  in  hina 
an  old  man  ?  Did  he  admonish  all  his  bretiiren,  without  excep- 
tion, to  mortif}^  their  members  which  were  upon  the  earth,  and 
had  he  no  sins  to  mortify  ?  And  why  was  it  necessary  for  the 
Lord  to  send  him  a  thorn  in  the  flesh,  the  messenger  of  Satan  to 
buffet  him,  to  curb  the  pride  of  his  nature,  and  prevent  him  from  being 
exalted  above  measure,  had  it  not  been  for  the  remaining  corruption  of 
his  nature  working  powerfully  in  his  heart,  which  from  this  it  appears 
all  his  other  severe  trials  and  afflictions  were  insufficient  to  subdue  ? 
This  alone  determines  the  question.  Was  it  not  incumbent  too  on 
Paul,  as  on  all  other  believers,  to  pray  daily  for  the  forgiveness  of  .his 
sins  ?  Was  it  not  necessary  for  him,  like  David,  to  pray  that  his  heart 
might  be  enlarged  that  he  might  run  the  way  of  (iod's  commandments  ? 
— Psal.  cxix.,  32. 

All  that  Paul  says  in  this  chapter  concerning  himself  and  his  inward 
corruption  entirely  corresponds  w^ith  vviiat  we  are  taught  both  in  the 
Old  Testament  and  the  New  respecting  the  people  of  God.  Tlie  piety 
and  devotedness  to  God  of  the  holiest  men  did  not  prevent  the  evil 
that  was  in  them  from  appearing  in  many  parts  of  tlicir  conduct ;  while 
at  tiie  same  time  we  are  informed  of  the  horror  they  expressed  on  ac- 
count of  their  transgressions.  God  declares  that  there  was  no  man 
like  Job  on  the  earth,  a  perfect  and  an  upright  man,  one  that  feared 
God  and  eschewed  evil ;  and  by  God  himself  Job  is  classed  with  two 
others  of  his  most  eminent  saints,  Ezck.  xiv.,  14.  Yet  Job  exclaims, 
"  Behold  I  am  vile  ;  what  shall  I  answer  thee  ?  I  will  lay  my  hand 
upon  my  mouth."  "  I  have  heard  of  thee  by  the  hearing  of  the  ear  ; 
but  now  mine  eye  seeth  thee ;  wherefore  I  abhor  myself  in  dust  and 
ashes,"  Job  xl.,  4  ;  xli.,  5.  "  My  soul,"  says  the  Psahnist  in  the  same 
Psalm  in  which  he  so  often  asserts  that  he  delights  in  the  law  of  God, 
"  My  soul  cleavcth  unto  the  dust,"  while  in  the  preceding  sentence  he 
had  declared,  "Thy  testimonies  also  arc  my  delight;"  and  again,  "  1 
will  delight  myself  in  thy  commandments,  which  J  have  loved  ;"  "  O 
how  I  love  thy  law  !  it  is  my  meditation  all  the  day ;"  "  My  soul 
hatli  kept  thy  testimonies  ;  and  I  love  them  exceedingly  ;"  yet  he  says, 
"  Mine  iniquities  arc  gone  over  my  head  as  an  heavy  burden  ;  they  are 


ROMANS    VII.,    25.  311 

too  lieavy  for  me.  My  wounds  stink  and  arc  corrupt,  because  of  my 
foolishness  ;"  "  my  loins  arc  filled  with  a  loathsome  disease,  and  there 
is  no  soundness  in  my  flesh  ;"  "  My  groaning  is  not  liid  from  thee  ;" 
"  I  will  declare  mine  iniquity."  Yet  in  the  same  Psalm  David  says, 
"  In  thee,  0  Lord,  do  I  hope."  "  They  also  that  render  evil  for  good 
are  mine  adversaries  ;  because  I  follow  the  thing  that  is  good,  Make 
haste  to  help  me,  0  Lord,  my  salvation."  Liiquities,  he  says,  prevail 
against  him,  while  he  rejoices  in  the  forgiveness  of  his  sins.  "  Pardon 
mine  iniquity,  for  it  is  great." 

"  Woe  is  me,"  exclaims  the  Prophet  Isaiah,  ''  for  I  am  a  man  of  un- 
clean lips,"  vi.,  5.  "  Who  can  say  I  have  made  my  heart  clean,  I  am 
pure  from  my  sin  ? "  Prov.  xx.,  9.  God  promised  to  establish  an 
everlasting  covenant  with  Israel,  Ezek.  xvi.,  63  ;  and  the  consequence 
was  to  be  that  they  should  loathe  themselves  and  be  confounded  when 
God  was  pacified  towards  them.  The  complaints  of  the  servants  of 
God  all  proceeded  from  the  same  source,  namely,  their  humiliating  ex- 
perience of  indwelling  sin,  at  the  same  time  that,  after  the  inward  man, 
they  delighted  in  the  law  of  God.  And  could  it  be  otherwise  in  men 
who  by  the  Spirit  of  God  were  convinced  of  sin  ?  John  xvi.,  8. 
There  is  not  a  man  on  earth  that  delights  in  the  law  of  God  who  does 
not  know  that  his  soul  decweth  unto  the  dust. 

Comparing  himself  with  the  law  of  God,  Paul  might  well  lament  his 
remaining  corruption,  as  the  Apostle  Peter,  experiencing  the  same  con- 
sciousness of  his  sinfulness,  exclaims,  "  Depart  from  me,  for  I  am  a 
sinful  man,  0  Lord  ;"  or,  as  the  Apostle  James  confesses,  "  In  many 
things  we  all  offend."  Both  Peter  and  James  here  declare  that  they 
themselves,  although  Apostles  of  Christ,  had  sin  in  them.  Was  then 
Paul  an  exception  to  this  ?  and  if  he  had  sin,  is  it  not  a,  just  account  of 
it,  when  he  says  that  there  was  a  law  within  him  warring  against  the 
law  of  his  mind ;  in  short,  a  contest  between^what  he  elsewhere  calls 
the  new  and  the  old  man  ?  If,  on  the  other  hand,  an  account  of  any- 
thing done  either  by  him  or  in  him,  of  any  zeal,  excellency,  or  attain- 
ment, Paul,  or  any  man,  sliould  fancy  himself  in  a  slate  of  sinless  per- 
fection, the  Holy  Ghost  by  the  mouth  of  the  Apostle  John  charges 
him  with  self-deception.  "  If  we"  (Apostles  or  others)  "  say  that  we 
have  no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us,"  1  John 
i.,  8.  Whence,  then,  is  there  any  difficulty  in  admitting  that  in  the 
account  of  the  internal  struggle  in  the  passage  before  us,  Paul  de- 
scribed his  own  warfare  with  mdwelling  sin,  or  that  it  portrays  a  state 
of  mind  incompatible  with  tliat  of  an  Apostle  '?  Did  Paul's  sanctifica- 
tion  differ  in  kind  from  that  of  other  believers,  so  as  to  render  this  in- 
credible, or,  in  as  far  as  it  may  have  exceeded  that  of  most  other  be- 
hevers,  did  it  differ  only  in  degree  ?  There  is  then  no  ground  whatever 
for  denying  that  he  here  related  his  own  personal  experience,  according 
to  the  plain,  literal,  and  obvious  import  of  the  expressions  he  employs. 
Were  Paul,  when  judged  at  the  tribunal  of  God,  to  take  his  stand  on 
the  best  action  he  ever  performed  in  the  midst  of  his  apostolic  labors, 
he  would  be  condemned  for  ever.  Imperfection  would  be  found  to 
cleave  to  the  very  best  of  his  services  ;  and  imperfeclion  even  in  the 


312  ROMANS    VII.,    25. 

least  possible  degree,  as  it  respects  the  law  of  God,  is  sin.  "  Cursed 
is  every  one  that  contimieth  not  in  all  things  that  arc  written  in  the 
book  of  the  law  to  do  them."  And  who  is  the  mere  man  that,  since 
the  fall,  came  up  for  one  moment  lO  the  standard  of  this  huly  law, 
which  says,  "Thou  shalt  love  the  Lord  witli  all  thy  heart  ?" 

It  was  on  a  frround  very  different  from  that  of  his  own  obedience, 
that  Paul,  when  about  to  depart  from  the  world,  joyfully  exclaimed, 
"  Henceforth  there  is  laid  up  for  me  a  crown  of  righteousness,  which 
the  Lord  the  righteous  judge  shall  give  me  at  that  day."  Yes,  it  will 
be  a  crown  of  righteousness,  because  Christ  having  been  made  of  God 
imto  him  "  wisdom,"  Paul  had  renounced  his  own  righteousness,  that 
so  being  found  in  Him,  ho  might  possess  "  tiie  righteousness  which  is 
of  God,  by  faith."  He  was,  therefore,  covered  with  the  robe  of  right- 
eousness, even  the  righteousness  of  our  Lord  and  Saviour  Jesus  Christ, 
— Jehovah  our  righteousness, — who  is  the  end  of  the  law  for  righteous- 
ness to  every  one  that  belicvetii.  And  thus,  in  the  judgment  of  strict 
justice,  Paul  with  all  believers,  notwithstanding  all  his  and  their  sins 
and  shortcomings,  shall  be  pronounced  "  righteous," — a  character  twice 
given  to  those  who  shall  appear  on  the  right  liand  of  the  throne,  Matt. 
XXV.,  ;^7-46, — in  that  day,  when  the  "  righteous  servant"  of  Jehovah 
shall  judge  the  world  in  righteousness.  Thus,  too,  when  the  great 
multitude  of  those  who  have  washed  their  robes  in  tlie  hlood  of  the 
Lamb  shall  stand  before  the  throne,  the  full  import  of  the  words  of 
Paul,  with  which  in  the  5th  chapter  of  this  Epistle  he  closes  the  ac- 
count of  the  entrance  of  sin  and  death,  and  of  righteousness  and  life, 
will  be  made  gloriously  manifest,  "  That  as  sin  hath  reigned  unto  death, 
even  so  miglit  grace  reign  through  righteousness  \\\\\o  eternal  life  by 
Jesus  Christ  our  Lord."  That  great  truth  which  Paul  has  also  declar- 
ed will  then  be  fully  verified,  that  the  gospel  is  the  power  of  God  unto 
salvation,  because  therein  is  the  righteousness  of  God  revealed. 

Witii  carnality  then — tiie  corruption  of  his  nature — Paul  the  Apostle 
was  chargeable,  and  of  this,  at  all  times  after  his  conversion,  he  was 
fully  sensible.  Conscious  that  he  had  never  for  one  moment  attained 
to  the  perfection  of  obedience  to  the  law  of  God  ;  and  knowing  by  the 
teaching  of  the  Spirit  of  God  tliat  there  was  a  depth  of  wickedness  in 
his  heart  which  he  never  could  fathom — for  wlio  but  God  can  knoxo  the 
heart,  which  "  is  deceitful  above  all  things,  and  desperately  wicked," 
Jer.  xvii.,  9  ; — well  might  he  designate  himself  a  "wretched  man,"  and 
turn  with  more  earnestness  than  ever  to  his  blessed  Lord  to  be  delivered 
ii-om  such  a  body  of  death.  With  what  holy  indignation  would  he  have 
spurned  from  him  such  perverse  glosses  as  are  put  upon  his  words,  to 
explain  away  their  obvious  import,  by  men  who  profess  to  believe  the 
doctrines,  and  to  understand  the  principles  which  form  the  basis  of  all 
he  was  commissioned  by  his  divine  Master  to  proclaim  to  the  fidlen 
children  of  Adam.  He  would  have  warned  them  not  to  think  of  him 
above  that  which  is  written — 1  Cor.  iv.,  6.  And  most  assuredly  they 
who  cannot  persuade  themselves  that  the  confessions  and  lamentations 
in  the  passage  before  us,  strong  as  they  undoubtedly  are,  could  possi 
bly  be  applicable  to  the  Apostle  Paul  do  think  of  him  above  what  is  de- 


ROMANS    VII.,    25.  313 

dared   in  every  part  of  the  word  of  ( Jod  to  be  the  character  of  every 
renewed  man  wliile  he  remains  in  this  world. 

In  jMr.  Toplady's  works  it  is  stated  that  some  of  Dr.  Doddridge's 
last  words  were,  "  The  best  prayer  1  ever  offered  up  in  my  Ufe  de- 
serves damnation."  In  this  sentiment  Dr.  Doddridge  did  not  in  the 
smallest  degree  exceed  the  truth.  And  with  equal  truth  Mr.  Toplady 
says  of  himself,  "  Oil,  that  ever  such  a  wretch  as  I  should  be  tempted 
to  think  highly  of  himself!  I  that  am  of  myself  nothing  but  sin  and 
weakness.  In  wdiosc  flesh  naturally  dwells  no  good  thing  ;  I  who  de- 
serve damnation  for  the  best  work  I  ever  performed." — Vol.  iv.,  171, 
and  1-41.  These  are  the  matured  opinions  concerning  themselves  of 
men  who  had  been  taught  by  the  same  Spirit  as  the  Apostle  Paul. 

Every  man  who  knoAvs  "  the  plague  of  his  own  heart,"  whatever 
may  be  the  view  he  has  taken  of  this  passage,  hiows  for  certain,  that 
even  if  the  Apostle  Paul  has  not  given  here  an  account  of  his  own  ex- 
perience at  the  time  when  he  wrote  this  Epistle,  such  loas  actually  the 
Aposfle^s  experience  day  by  day.  He  also  knows  that  the  man  who  is 
not  daily  constrained  to  cry  out  to  himself,  "  0  wretched  man  that  I 
am,"  from  a  sense  of  Jiis  indwelling  corruption  and  his  short-comings, 
is  not  a  Christian.  He  has  not  been  convinced  of  sin  by  the  Spirit  of 
God;  he  is  not  one  of  those,  who,  like  the  Apostle  Paul,  are  forced 
to  confess,  "  We  that  are  in  this  tabernacle  do  groan,"  2  Cor.  v.,  2,  4  ; 
or  to  say,  "  We  ourselves  also  which  have  the  first  fruits  of  the  Spirit, 
even  we  ourselves,  groan  within  ourselves,"  Rom.  viii.,  23.  The 
Apostle's  exclamation  in  the  passage  before  us,  "  0  wretched  man  that 
I  am,"  is  no  other  than  this  groaning.  And  every  regenerate  man,  the 
more  he  is  convinced  of  sin,  which  in  his  natural  state  never  disturbed 
his  thoughts,  the  more  he  advances  in  the  course  of  holiness,  and  the 
more  nearly  he  approaches  to  the  image  of  his  Divine  master,  the  more 
deeply  will  he  groan  under  the  more  vivid  conception  and  the  stronger 
abhorrence  of  the  malignity  of  his  indwelling  sin. 

It  is  easy  to  see  how  suitable  it  was  that  the  author  of  this  Epistle 
should  detail  his  own  experience,  and  thus  describe  the  iniernal  work- 
ings of  his  heart,  and  not  merely  refer  to  his  external  conduct.  He 
speaks  of  himself,  that  it  might  not  be  supposed  that  the  miserable 
condition  he  described  did  not  concern  believers  ;  and  to  prove  that  the 
most  holy  ought  to  humble  themselves  before  God,  since  God  would 
find  in  them  a  body  of  sin  and  death  ;  guilty,  as  in  themselves,  of  eter- 
nal death.  Nothing  then  could  serve  more  fully  to  illustrate  his 
doctrine  in  the  preceding  part  of  it,  respecting  human  depravity  and 
guilt,  and  the  universality  of  the  inveterate  malady  of  sin,  than  to  show 
that  it  was  capable,  even  in  himself,  with  all  the  grace  of  which  he  was 
so  distinguished  a  subject,  of  opposing  with  such  force  the  princi])les^ 
of  the  new  life  in  his  soul.  In  this  view,  the  passage  before  us  per- 
fectly accords  with  the  Apostle's  design  in  this  chapter,  in  win'ch,  for 
the  comfort  of  believers,  he  is  testifying  that,  by  their  marriage  with 
Christ,  they  are  dead  to  the  law,  as  he  had  taught  in  the  preceding 
chapter,  that,  by  union  with  him  in  his  death  and  resurrection,  they 
are  dead  to  sin,  whicli  amounts  to  the  same  thing.     As,  in  the  conclud- 


314  ROMANS    VII.,    25. 

ing  part  of  tliat  chapter,  he  liad  shown  Ijy  hjs  exhortations  to  duty,  that, 
by  anirniing  that  they  were  dead  to  sin,  he  did  not  mean  that  they  were 
exempt  from  its  commission  ;  so,  in  the  concluding  part  of  tins  chap- 
ter, lie  shows,  by  detailing  his  own  experience,  that  he  did  not  mean 
that,  by  their  being  dead  to  the  law,  they  were  exempt  from  its  viola- 
lion.  In  one  word,  while,  by  both  of  these  expressions,  dead  to  sin, 
and  dead  to  the  law,  he  intended  to  teach  that  their  justification  was 
complete,  he  proves,  by  what  he  says  in  the  concluding  parts  of  both 
chapters,  that  their  sanctification  was  incomplete.  And  as,  referring  to 
himself  personally,  he  proves  the  incompleteness  of  the  sanctification 
of  believers,  by  looking  forward  to  a  future  period  of  deliverance,  say- 
ing, who  shall  deliver  me ;  so,  referring  to  himself  personally  in  the 
beginning  of  the  second  verse  of  the  next  chapter,  he  proves  the  com- 
pleteness o{  \\\c\x  justification,  by  speaking  of  his  deliverance  in  respect 
to  it  as  past,  saying,  "  The  law  of  the  Spirit  of  life  in  Christ  Jesus 
hath  made  me  free  from  the  law  of  sin  and  death." 

The  view  which  the  Apostle  here  gives  of  his  own  experience  clear- 
ly demonstrates,  that  the  pain  experienced  by  believers  in  their  internal 
conflicts  is  quite  compatible  with  the  blessed  and  consolatory  assurance 
of  eternal  life.  This  he  also  proves,  in  those  passages  above  quoted, 
2  Cor.  v.,  1.  "  We  knoiv,  that,  if  our  earthly  house  of  this  tabernacle 
were  dissolved,  wc  have  a  building  of  God,  an  house  not  made  with 
hands,  eternal  in  the  heavens.  For  in  this  (tabernacle)  we  groan, 
earnestly  desiring  to  be  clothed  upon  with  our  house,  which  is  from 
heaven."  And  in  chapter  viii.,  23,  where  he  says,  "  ourselves  also 
which  have  the  first  fruits  of  the  Spirit ;  even  we  ourselves  groan  with- 
m  ourselves." 

It  was,  then,  to  confirm  the  faith  of  the  disciples,  and  furnish  a  living 
exhibition  of  their  spiritual  conflict,  that  Paul  here  lays  open  his  own 
heart,  and  discloses  the  working  of  those  two  warring  principles,  which 
to  a  greater  or  less  extent  contend  for  the  mastery  in  the  bosom  of 
every  child  of  God.  Eveiy  perversion,  then,  of  this  highly  important 
part  of  the  Divine  testimony  ought  to  be  most  strenuously  opposed. 
It  is  not  an  insulated  passage  ;  it  contains  the  clear  development  of  a 
great  general  principle  which  belongs  to  the  whole  of  Divine  revelation, 
and  is  essential  to  its  truth — a  principle  of  the  utmost  importance  in 
Christian  experience.  "  Blessed  be  God,"  says  Mr.  Romaine,  "for the 
7th  chapter  of  the  Romans." 

The  wisdom  discovered  in  making  the  present  experience  of  Paul 
the  object  of  contemplation  ought  to  awaken  in  our  hearts  feelings  of 
the  liveliest  gratitude.  Had  we  been  presented  with  a  spectacle  of  the 
internal  feelings  of  one  less  eminently  holy,  the  effect  would  have  been 
greatly  weakened.  But  when  this  Apostle,  whose  life  was  spent  in 
laboring  for  the  glor)'  of  God  ;  when  he,  whose  blameless  conduct  was 
such  as  to  confound  his  enemies  who  sought  occasion  against  him  ; 
when  he,  who  finished  his  course  with  joy,  having  fought  a  good  fight, 
and  kept  the  faith  ;  when  he,  whose  conscience  enabled  him  to  look 
back  with  satisfaction  on  the  past,  and  forward  with  joy  to  the  future  ; 
when  he,  who  stood  ready  to  receive  the  crown  of  righteousness,  wIRch 


ROMANS    VIII.  315 

by  the  eye  of  faith  lie  beheld  laid  up  for  liim  in  heaven  ;  when  one  so 
favored,  so  distinguislied,  as  tlie  great  Apostle  of  the  Gentiles,  is  him- 
self constrained,  in  turning  his  eye  inward  upon  the  rebellious  strivings 
of  his  old  nature,  to  cry  out,  "  O  wretched  man  that  I  am  !" — what  a 
wonderful  exhibition  do  we  behold  of  the  malignity  of  that  sin,  which 
has  so  deeply  poisoned  and  corrupted  our  original  nature,  that  death 
itself  is  needful  in  order  to  sever  its  chains  and  destroy  its  power  in 
the  soul  ! 

This  passage,  then,  is  peculiarly  fitted  to  comfort  those  who  are  op- 
pressed with  a  sense  of  indwelling  sin  in  tlie  midst  of  their  spiritual 
conflicts,  unknown  to  all  except  themselves  and  the  Searcher  of  hearts. 
There  may  be  some  believers  who,  not  having  examined  it  witii  suffi- 
cient care,  or  being  misled  by  false  interpretations,  mistake  its  natural 
and  obvious  meaning,  and  fear  to  apply  the  words  which  it  contains  to 
Paul  as  an  Apostle.  When  these  shall  have  viewed  this  portion  of  the 
Divine  Word  in  its  true  light,  they  will  bless  God  for  the  instruction 
and  consolation  it  is  calculated  to  afford  ;  while  the  whole  of  the  repre- 
sentation, under  this  aspect,  will  appear  foolishness  to  all  who  are 
Christians  only  in  name,  and  who  never  experienced  in  themselves  that 
internal  conflict  which  the  Apostle  here  describes.  It  is  a  conflict  from 
which  not  one  of  the  people  of  God,  since  the  fall  of  the  first  man, 
was  ever  exempted — a  conflict  which  He  alone  never  experienced  who 
is  called  "  the  Son  of  the  Highest,"  of  whom,  notwithstanding,  it  has 
of  late  been  impiously  affirmed,  that  He  also  was  subjected  to  it. 


CHAPTER  VIII. 

This  chapter  presents  a  glorious  display  of  the  power  of  divine  grace  j 
and  of  the  provision  which  God  has  made  for  the  consolation  of  his 
people.  While  the  Apostle  had  proved,  in  the  6th,  that  his  previous 
doctrine  gave  no  license  to  believers  to  continue  in  sin,  he  had  still 
kept  in  view  his  main  purpose  of  establishing  their  free  justification. 
In  the  7th  he  had  prosecuted  the  same  object,  declaring  that  by  their 
marriage  with  Christ  they  were  delivered  from  the  law  as  a  covenant 
of  life  or  death,  while  he  vindicated  its  character,  use,  and  authority. 
In  this  chapter,  he  continues  the  subject  of  justification,  and  resumes 
that  of  the  believer's  assurance  of  his  salvation,  of  which  he  had 
spoken  in  the  5th,  establishing  it  on  new  grounds;  and  from  the  whole 
train  of  his  argument  from  the  commencement  of  the  Epistle,  he  now 
draws  the  general  conclusion,  that  to  them  who  are  in  Christ  Jesus 
there  is  no  condemnation.  While  this  could  not  have  been  accom- 
plished by  the  law,  he  shows  that  it  had  been  effected  by  the  incarna- 
tion of  the  Son  of  God,  by  whom  the  law  has  been  fulfilled  for  all 
who  are  one  with  him  as  members   of  his  body.      Paul   next   points 


31G  ROMANS    ^III.,    1. 

out  the  (lifTei'ence  of  character  between  those  who,  being  in  their  na- 
tural state  under  the  law  and  under  sin,  are  carnally-iniiided ;  and 
those  who,  bein<;  renewi-d  by  grace,  in  whom  the  law  has  been  ful- 
filled, are  spiritually-minded.  The  condition  of  the  I'omier  is  death, 
that  of  the  latter  life  and  peace.  Of  these  last  he  proceeds,  thiough 
the  remainder  of  the  chapter,  to  assert  the  high  privileges  and  abso- 
lute security. 

Those  who  are  sj)iritually-minded  have  the  Spirit  of  Christ,  and  pos- 
sess spiritual  life.  Although  their  bodies  must  return  to  the  dust, 
they  shall  be  raised  up  again.  They  are  led  by  the  Spirit ;  they  are 
the  sons  of  God,  and  in  his  service  are  delivered  from  a  spirit  of 
bondage.  They  look  to  him  as  their  F.-ither ;  are  heirs  of  God;  and 
joint-heirs  with  Jesus  Christ.  To  encourage  believers  to  sustain  the 
sulltiings  to  whieh,  while  in  this  world,  they  are  exposed,  the  most 
varied  and  abundant  consolations  are  exhibited.  Their  salvation  is 
declared  to  have  taken  its  rise  in  the  eternal  councils  of  God,  by  whom, 
through  all  its  steps,  it  is  carried  into  effect.  Their  condemnation, 
then,  IS  impossible, — for  who  shall  condemn  those  whom  God  juslifieth 
— for  whom  Christ  died  and  rose,  and  intercedes?  The  Apostle 
concludes  by  defying  the  whole  universe  to  separate  believers  from 
the  love  of  God,  in  Christ  Jesus  our  Lord.  In  this  manner  he  follows 
out,  in  this  chapter,  what  had  been  his  grand  object  through  all  the  pre- 
ceding pait  of  the  Epistle. 

V.  1.— There  is,  thcrcfdre,  now  no  coiidomn^ition  to  them  which  are  in  Clirist  Jesus, 
who  WiiUc  not  alter  the  flesh,  but  after  the  Sjiirit. 

Therefore. — This  is  an  inference  from  the  general  strain  of  the 
doctrine  which  the  Apostle  had  been  teaching  in  the  preceding  part 
of  the  Epistle  ; — especially,  it  follows  from  what  he  had  asserted,  in 
the  sixth  and  seventh  chapters,  with  respect  to  believers  dying  with 
Christ,  and  consequently  being  dead  to  sin  and  to  the  law. 

Now  no  condcmnaliun. — This  implies  that  there  would  have  been 
condemnation  to  those  to  whom  he  wrote,  had  they  remained  under  the 
law  ;  but  now,  since  they  have  died  with  Christ,  and  thereby  given 
complete  satisfaction  to  the  law,  both  in  its  penalty  and  precept,  it  is 
not  possible  that  by  it  they  can  be  condemned.  And  to  mark  the 
completeness  of  this  exemption,  he  says,  there  is  now  /lo  condemnation 
to  tht»Q  3  the  reason  of  which  he  fully  explains  in  the  2d,  3d,  and  4th 
verses.  This  noiv,  then,  distinguishes  two  conditions  of  a  man,  namely, 
his  condition  under  the  law,  and  his  condition  under  grace,  that  is, 
his  natural  and  his  supernatural  conditions.  For  by  nature  we  are 
children  of  wrath,  but  now  God  has  rendered  us  accepted  in  the  be- 
loved. Being  now  in  Christ  we  are  not  under  the  curse  of  the  law, 
because  he  has  borne  it  for  us.  In  the  moment  in  which  we  believed 
in  him,  we  were  redeemed  from  its  curse;  we  entered  into  another 
covenant  in  which  there  is  nothing  but  grace  and  pardon.  That 
there  is  now  no  coiulemnation  to  them  that  are  in  him  is  according  to 
our  Lord's  declaration,  "  Verily,  verily,  I  say  unto  you,  he  that  heareth 
my  word,  and  believeth  on  him  that  sent  me,  hath   everlasting  life, 


ROMANS    VIII.,    1.  317 

and  shall  not  come  into  condemnation."  It  is  often  remarked  that  the 
Apostle  does  not  say  that  there  is  in  them  which  are  in  Christ  Jesus 
neither  matter  of  accusation  nor  cause  of  condemnation;  and  yet  this 
is  all  included  in  what  he  does  say.  In  themselves  there  is  much 
indeed  for  both,  but  here  they  are  viewed  exclusively  in  Jesus  Christ. 
Afterwards,  in  express  terms,  he  denies  that  they  can  be  either  accused 
or  condemned — which  they  might  be,  were  there  any  ground  for  either 
All  that  was  condcmnable  in  them,  Avhich  was  sin,  has  been  condemned 
in  their  Surety,  as  is  shown  in  the  3d  verse. 

To  them. — The  Apostle,  discoursing  in  the  preceding  chapter  of 
the  remainder  of  sin  in  believers,  speaks  of  himself  in  his  own  person, 
in  order  to  show  that  the  highest  advances  in  grace  do  not  exempt 
from  the  internal  warfare  which  he  there  describes.  But  in  this  verse 
he  changes  the  number,  and  does  not  say,  there  is  no  condemnation 
to  mc,  but  to  tJiem,  who  are  in  Christ  Jesus.  This  was  proper,  lest 
believers  who  are  often  disposed  to  deprive  themselves  of  those  con- 
solations which  the  Scriptures  present,  and  prone  either  to  despair,  or 
to  presume  on  account  of  their  own  righteousness,  should  say,  that  such 
a  declaration  was  right  and  suitable  in  an  Apostle,  who  enjoyed  pe- 
culiar privileges;  but  it  did  not  follow  that  they  could  say  of  them- 
selves, "  there  is  for  us  no  condemnation."  Paul  therefore  here  changes 
the  expression,  and  speaks  in  general  terms,  to  show  that  he  ascribes 
nothing  peculiar  to  himself,  but  that  he  refers  to  the  general  condition 
of  believers,  in  order  that  each  of  them  might  apply  to  himself  the 
fruit  of  this  consideration.  In  the  seventh  chapter  he  had  spoken  of 
himself  to  prove  that  the  holiest  among  men  have  reason  to  humble 
themselves  before  God,  and  to  acknowledge  that  if  God  should  view 
them  in  themselves  they  would  be  found  to  be  a  body  of  death,  that  is 
to  say,  guilty  of  eternal  death.  But  here  he  does  not  speak  in  his  own 
person,  in  order  that  we  may  not  doubt  that  he  refers  to  the  condition 
of  believers  in  general.  Again,  in  the  4th  verse,  he  speaks  of  the 
righteousness  of  the  law  being  fulfilled  in  lis ;  thus  showing  that  the 
unspeakable  blessing  of  deliverance  from  condemnation  equally  belongs 
to  all  the  people  of  God.  In  the  2d  verse,  for  an  obvious  and  impor- 
tant reason,  as  we  shall  presently  see,  he  reverts  again  to  the  singular 
number,  and  says,  hath  made  me  free.  This  manner  of  expressing 
himself  ought  to  be  particularly  noted ;  for  we  are  certain  that  in  the 
word  of  God  nothing  of  this  kind  occurs  without  a  purpose. 

WliicU  are  in  Christ  Jesus. — To  be  in  Christ  Jesus  is  to  be  one 
with  him  as  united  to  him  by  faith.  Those  and  those  only  who  are 
thus  one  with  him  are  the  persons  to  whom  there  is  no  condemnation. 
All  who  are  not  in  Christ  Jesus  are  under  the  law  and  its  curse.  It 
is  not  here  said  that  Christ  is  with  his  people,  or  at  their  right  hand, 
but  that  they  are  in  him,  in  order  that  they  may  know  that  being  in 
him  they  have  nothing  to  fear ;  for  what  evil  can  reach  those  who  are 
one  with  the  Son  of  God?  This  union  is  represented  in  Scripture  by 
various  terras  and  by  many  similitudes  ;  its  efficacy  and  power  are 
shown,  when  it  is  said,  "He  that  is  joined  to  the  Lord  is  one  Spirit." 
It  is  in  virtue  of  this  union  that  the  sufferiniis  and  obedience  of  Christ 


318  '  ROMANS    VIII., 

are  imputed  to  liis  people,  tlicy  being  one  with  him  who  fulfilled  the 
law,  and  satisfied  the  justice  of  God.  Their  union  with  him  is  the 
source  of  that  spiritual  life  In  whiLJi  thoy  are  quickened  together  with 
Clirist,  and  from  wliich  they  dfrive  their  justification,  tiieir  sanctifica- 
tion  and  consolation.  "  It  is  impossiljle,"  Luther  remarks,  "  for  a  man 
to  be  a  Christian  without  having;  Christ,  and  if  he  has  Christ,  he  has  at 
the  same  time  all  that  is  in  Christ.  What  ^ives  peace  to  the  conscience 
is,  that  by  faith  our  sins  are  no  more  ours,  but  Christ's,  up^on  wliom 
God  hath  laid  them  all ;  and  that  on  the  other  hand  all  Christ's 
righteousness  is  ours,  to  whom  God  hath  <riven  it.  Christ  lays  his  hand 
upon  us,  and  we  are  healed.  He  casts  his  mantle  upon  us,  and  we  are 
clothed  ;  for  he  is  the  glorious  Saviour,  blessed  for  ever."  This  union 
was  typified  mider  the  law  in  the  person  ot  the  High  Priest,  who 
carried  on  his  breast  the  twelve  stones  on  which  were  engraven  the 
names  of  the  twelve  tribes  of  the  Children  of  Israel ;  so  that  when  he 
appeared  before  God,  all  the  people  appeared  in  him  ;  thus  showing 
that  all  believers  are  before  God  ifi  Jesus  Christ,  their  great  High 
Priest.  They  are  all  delivered  from  condemnation  as  being  one  body 
with  Christ.  As  the  debts  of  a  wife  must  be  discharged  by  her  husband, 
and  as  by  her  marriage  all  her  previous  obligations  are  at  once  trans- 
ferred to  him,  so  the  believer  being  married  to  Christ  is  no  longer  ex- 
posed to  the  curse  of  the  law.  All  its  demands  have  been  met  and 
satisfied  by  his  covenant  head,  with  whom,  as  the  wile  is  one  with  the 
husband,  so  he  is  one. 

It  is  by  the  human  nature  of. Jesus  Christ  that  we  enjoy  union  with 
his  Divine  nature,  and  that  he  is  Immanuel  God  with  us.  His  hu- 
manity is  the  medium  by  which  his  divinity  communicates  itself  with 
all  its  graces.  Under  the  foinier  dispensation,  God  communicated  with 
his  people  through  the  ark  of  the  covenant,  which  was  a  type  of  the 
human  nature  of  Jesus  Christ,  in  order  to  show  us  that  by  it  we  have 
union  with  the  whole  of  his  person.  And  by  union  with  the  person  of 
Jesus  Christ  we  obtain  communion  with  the  Father.  "  At  that  day  ye 
shall  know  that  I  ahi  in  my  Father,  and  you  in  me,  and  I  in  you." 

It  is  not  by  nature  that  we  enjoy  this  union,  since  by  nature  wc  are 
"  children  of  wrath"  and  '-without  Christ."  The  means  by  which  r<e 
are  united  to  Christ  are  on  his  part  by  his  Spirit,  and  on  our  part  by 
faith.  He  communicates  his  Spirit  to  us,  which  is  as  the  soul  that 
unites  all  the  members  of  the  body  with  the  head,  so  that  "  he  who  is 
joined  unto  the  Lord  is  one  Spirit."  On  our  part  we  receive  Jesus 
Chri.st  by  faith  produced  in  us  by  his  Spirit,  in  order  that  we  may 
reciprocally  receive  him  in  our  hearts.  He  dwells  in  our  hearts- by 
faith,  and  thus  we  learn  what  is  meant  when  it  is  said  we  are  justified 
by  faith,  not  as  being  a  work,  or  anvthing  meritorious,  but  as  the 
medium  throuijh  which  his  righteousness,  and  all  the  graces  anil  bless- 
ings that  are  in  Jesus  Christ,  are  communicated  to  our  souls. 

"  Faith,"  says  Luther,  "  unites  the  soul  with  Christ  as  a  spouse  with 
her  husband.  Everything  which  Christ  has,  becomes  the  proiKMly  ot 
the  believing  soul  :  everything  which  the  soul  has,  becomes  the  pro- 
perty of  Christ.     Christ  possesses  all  blessings  and  eternal  life — they 


ROMANS    VIII.,    1.  319 

are  thenceforward  Ihe  property  of  the  soul.  The  soul  has  all  its  iniqui- 
ties and  sins :  they  become  thenceforwartl  the  property  of  Christ.  It  is 
then  that  a  blessed  exchange  commences  :  Christ  who  is  both  God  and 
man,  Christ  who  has  never  sinned,  and  whose  holiness  is  perfect,  Christ 
the  Almighty  and  Eternal,  taking  to  himself  by  his  nuptial  ring  of 
faith,  all  the  sins  of  the  believer,  those  sins  are  lost  and  abolished  in 
him;  for  no  sins  dwells  before  his  infinite  righteousness.  Thus,  by  faith, 
the  believer's  soul  is  delivered  from  sins,  and  clothed  with  the  eternal 
righteousness  of  her  bridegroom  Christ.  0  happy  union  !  the  rich,  the 
noble,  the  holy  bridegroom,  takes  in  marriage  his  poor  guilty  and 
despised  spouse,  delivers  her  from  every  evil,  and  enriches  her  Avith  the 
most  precious  blessings.  Christ,  a  king  and  a  priest,  shares  this  honor 
and  glory  with  all  Christians.  The  Christian  is  a  king,  and  conse- 
quently possesses  all  things  ;  he  is  a  priest,  and  consequently  possesses 
God,  and  it  is  faith,  not  works,  which  brings  him  all  this  honor.  A 
Christian  is  tree  from  all  things,  above  all  things,  faith  giving  him 
richly  all  things." 

On  account  of  this  union  all  believers  bear  the  name  of  Christ,  being 
that  of  their  Head.  "  For  as  the  body  is  one,  and  hath  many  members, 
and  all  the  members  of  that  one  body  iDeing  many,  are  one  body  ;  so  also 
is  Christ.  For  by  one  Spirit  are  we  all  baptized  into  one  body,"  1  Cor. 
xii.,  13.  "  We  are  members  of  his  body,  of  his  flesh,  and  of  his  bones," 
Eph.  v.,  30.  And  in  this  Epistle  to  the  Ephesians,  the  Apostle  denomi- 
nates the  Church,  not  only  the  body  of  Jesus  Christ,  but  even  his  fulness. 
God  "  gave  him  to  be  the  head  over  all  things  to  the  Church,  which  is 
his  body,  the  fulness  of  him  that  filleth  all  in  all,"  Eph.  i.,22.  He  thus 
shows  that  this  union  with  Jesus  Christ  is  such,  that  he  who  fdleth  all 
things  would  consider  himself  without  his  people  to  be  imperfect  and 
incomplete. 

Who  ivalk  not  after  (according  to)  the  flesh,  hut  (7/i!e/- (according  to) 
the  Spirit. — These  words  not  being  found  in  all  the  manuscripts,  are 
considered  by  some  as  spurious.  But  they  connect  perfectly  well  with 
the  preceding  clause  of  the  verse,  as  characteiizing  those  who  are  in 
Christ  Jesus.  In  no  respect,  however,  do  they  assign  the  cause  of  exemp- 
tion from  condemnation  to  them  who  are  in  Christ.  The  Apostle  does 
not  say,  because  they  do  not  walk,  but  zvJio  walk  not  after  the  flesh  but 
after  the  .Spirit.  There  is  an  essential  difTercnce  between  asserting  the 
character  of  those  who  are  freed  from  condemnation,  and  declaring  the 
cause  of  their  being  delivered  from  it.  These  words  refer  to  the  proof 
of  our  justification,  which  proceeds  from  the  efhcacy  of  the  Holy  Spirit 
in  our  hearts,  who  applies  the  merit  of  the  blood  of  Jesus,  and  imparts  a 
new  and  eternal  life  opposed  to  sin  and  corruption,  which  the  Scriptures 
call  death  in  sin,  for  the  minding  of  the  flesh  is  death,  but  the  minding 
of  the  spirit  is  life.  In  this  way,  then,  we  may  be  assured  that  we  are 
in  Christ  Jesus,  and  that  there  is  no  condemnation  to  us,  if  we  experience 
the  effects  of  his  Spirit  in  our  hearts  causing  us  to  walk  in  holiness. 
For  the  life  which  Jesus  Christ  has  merited  for  us  on  the  cross,  consists  not 
only  in  the  remission  of  sins,  which  is  a  removal  of  what  is  evil,  but 
also  in  the  communication  of  what  is  good,  namely,  in  our  bearing  the 


20  ROMANS    VIII.,    2. 

image  of  God.  The  same  words,  as  in  the  clause  before  us,  occur  again 
in  vcise  4th,  in  which  their  genuineness  is  not  disputed,  where  their  full 
import  shall  he  considered. 

V.  2. — For  tbc  law  of  the  Spirit  cf  life  in  Christ  Jesus  hath  made  me  free  from  the 
law  of  sin  and  death. 

This  verse,  as  is  evident  by  the  particle  for,  is  connected  with  the 
preceding.  It  connects,  however,  with  the  first  part  of  that  verse,  where 
the  great  truth  of  which  it  is  explanatory  is  announced,  assigning 
the  reason  why  there  is  no  condemnation  to  them  who  are  in  Christ 
Jesus  ;  which  is  continued  to  tlic  middle  of  the  4th  verse,  in  the  latter 
part  of  which  the  last  clause  of  the  fn>t  is  repeated.  On  the  supposition 
of  that  clause  being  genuine,  the  Apostle  follows  here  the  same  method 
as  in  the  2d  chapter  of  this  Ej)istle,  where  the  14th  verse  connects  with 
the  first  part  of  the  12th. 

■Many  by  the  phrase,  "  law  of  the  Spirit  of  life,"  understand  the  com- 
manding influence  of  tlie  Holy  Spirit  in  the  50?7c/?y?c«/?on  of  the  believers 
to  be  intended,  and  by  "  the  law  of  sin  and  death,"  the  corrupt  principle, 
or  power  of  sin  in  them,  as  in  chapter  vii.,  23  and  25.  But  these  ex- 
planations do  not  suit  the  context.  The  main  proposition  contained  in 
the  preceding  verse  is,  that  to  them  who  are  in  Christ  Jesus  there  is  no 
condemnation.  But  why  is  there  no  condemnation  ?  Is  it  because 
they  are  sanctified  1  No ;  but  because,  by  their  union  with  Christ,  they 
have  been  freed  from  the  law  and  its  curse,  as  the  Apostle  had  shown  in 
the  preceding  chapter,  verse  4th.  Besides,  it  is  not  true  that  believers  are 
delivered  from  the  law  of  sin  that  is  in  them  as  respects  their  sanctifica- 
tion,  which  would  contradict  v^hat  Paul  had  just  before  said  of  the  Chris- 
tian's internal  warfare  with  sin,  as  exhibited  in  his  own  experience,  to 
which  deliverance  he  looked  forward,  but  which  he  had  not  yet  obtained. 
It  is  further  to  be  observed,  that  the  above  explanations  do  not  accord 
with  the  two  following  verses,  which  point  out  the  ground  of  that  free- 
dom from  condemnation  which  is  here  asserted,  being  explanatory  of  the 
verse  before  us,  declaring  that  sin  has  been  punished  in  Christ,  and  that 
the  righteousness  which  the  law  demands  has  been  fulfilled  by  him  in 
those  who  belong  to  him. 

Law  of  the  Spirit. — Various  significations  belong  to  the  term  law, 
according"  to  the  connexion  in  which  it  stands,  and  to  which  it  is  applied 
In  the  conclusion  of  the  preceding  chapter,  and  in  the  verse  before  us, 
where  it  occurs  twice,  it  is  employed  in  three  different  senses.  In  the 
first  of  these  it  is  denominated  the  "  law  of  sin,"  namely,  the  strength  of 
corruption  acting  with  the  force  of  a  law.  In  the  end  of  the  verse  before 
us,  where  the  term  "  death  "  is  added  to  that  of  sin,  it  imports  the  moral 
law,  the  transgression  of  which  is  sin,  and  the  consequence  death,  and  is 
employed  in  tlie  same  sense  in  the  two  following  verses.  To  the  law 
of  the  Spirit  of  lite  l)elongs  a  different  meaning,  signifying  the  power  of 
the  Holy  Spirit,  by  which  he  unites  the  soul  to  Christ,  in  whose  right- 
eousness, as  being  thus  one  with  him,  it  therefore  partakes,  and  is  conse- 
quently justified.  This  law  is  the  gospel,  whereof  the  Holy  Ghost  is  the 
author,  being  the  authoritative  rule  and  the  instrument  by  which  he  acts 


ROMANS    VIII.,    2.  321 

in  the  plan  of  salvation.  It  is  the  medium  through  which  he  promulgates 
the  divine  testimony,  and  his  commands  to  receive  that  testimony,  and 
exerts  his  power  to  produce  this  effect ;  by  which,  also,  he  quickens  and 
enlightens  those  in  whom  he  dwells,  convinces  them  of  their  sin  and  of 
the  righteousness  of  Christ,  and  testifies  of  the  Almighty  Saviour,  whom 
God  hath  set  forth  to  be  a  propitiation  through  faith  in  his  blood.  The 
gospel  may  thus  be  properly  denominated  the  laiu,  or  power  of  the  Holy 
Spirit,  because,  as  a  law  has  authority  and  binds  to  obedience,  so  the 
gospel  bears  the  stamp  of  Divine  authority  to  which,  in  all  that  it  reveals, 
we  are  bound  to  "  submit,"  chap,  x.,  3.  It  requires  the  obedience  of 
faith,  and,  for  this  end,  is  to  be  made  known  to  all  nations,  chap,  i.,  5 ; 
xvi.,  26,  and  when  men  refuse  this  submission,  it  is  said  that  they  have 
not  "  obeyed  the  gospel,"  chap,  x.,  16.  Although,  therefore,  the  gospel 
is  proclaimed  as  a  grace,  it  is  a  grace  accompanied  with  authority, 
which  God  commands  to  be  received.  Accordingly,  it  is  expressly  called 
a  "  law."  Isaiah  ii.,  3  ;  Micah  iv.,  2.  "  Out  of  Zion  shall  go  forth  the 
law,  and  the  word  of  the  Lord  from  Jerusalem."  In  the  book  of  Psalms 
it  is  again  and  again  called  "  the  law  ;"  and  in  Psalm  ex.,  2,  referring 
to  the  power  exerted  by  its  means,  it  is  said,  "  The  Lord  shall  send  the 
rod  of  thy  strength  out  of  Zion,"  that  is,  the  gospel.  "  Rule  thou  in  the 
midst  of  thine  enemies,"  namely,  by  thine  Almighty  power.  The  gospel, 
then,  is  the  law  of  the  Spirit  by  which  he  rules,  and  the  rod  of  his 
strength,  or  his  power,  by  which  he  effects  our  salvation,  just  as  in  chap. 
i.,  16,  it  is  denominated  "  the  power  of  God  unto  salvation,"  chap,  i., 
17.  The  gospel  is  itself  called  "  the  Spirit,"  as  being  ministered  by  the 
Holy  Spirit,  2  Cor.  iii.,  8. 

The  gospel  is  the  law  of  the  Spirit  of  life,  the  ministration  of  which, 
being  committed  to  the  Apostles,  "  giveth  life,"  in  opposition  to  the 
"  letter"  or  old  covenant  that  killeth,  2  Cor.  iii.,  6.  "It  is  the  Spirit 
that  quickeneth,"  John  vi.,  63,  as  it  is  said,  "  I  shall  put  my  Spirit  in 
you,  and  ye  shall  live,"  Ezek.  xxxvii.,  14.  In  the  1st  Epistle  to  the 
Corinthians,  xv.,  45,  the  Apostle  speaks  of  two  sources  of  life.  He 
says,  "  The  first  man  Adam  was  made  a  living  soul,  the  last  Adam  was 
made  a  quickening  Spirit."  By  the  living  soul  is  meant  the  principle 
of  natural  life  which  we  derive  from  Adam  by  natural  generation.  The 
quickening  Spirit  refers  to  the  heavenly  and  supernatural  life  commu- 
nicated by  the  Holy  Spirit  from  Jesus  Christ.  The  reason  of  the  com- 
parison is,  that  as  Adam,  receiving  a  living  soul,  his  body  was  made 
alive,  in  like  manner,  believers  receiving  in  their  souls  the  Spirit  of 
Christ,  receive  a  new  life.  It  is  not  meant  that  the  Spirit  of  Christ  is 
not  also  the  author  of  natural  life.  Job  xxxiii.,  4.  Jesus  Christ  is  the 
life  itself,  and  the  source  of  life  to  all  creatures.  But  here  the  life 
referred  to  is  that  life  which  we  receive  through  the  gospel,  as  the  law 
or  power  of  the  Spirit  of  life  in  Christ  Jesus,  which  the  Apostle  calls 
"  the  life  of  God,"  Eph.  iv.,  18. 

The  law  of  the  Spirit  of  life  in  Christ  Jesus. — Jesus  Christ  is  set 
before  us  in  two  aspects,  namely,  as  God,  and  as  Mediator.  As  God, 
the  Spirit  of  life  resides  essentially  in  him  ;  but  as  Mediator,  and  having 
in  that  character  satisfied  the  justice  of  God  by  his  death,  the  Spirit  of 

21 


322  ROMANS    VIII.,    2. 

life  has  been  ^ivcn  to  him  to  hv  communicated  to  all  who  are  one  with 
him.  On  thi.s  account  tin-  Spirit  wa.s  not  ^\\vn  in  his  lulncss,  John  vii., 
39,  till  Jesus  Christ  as  Mediator  had  entered  into  heaven,  to  appear  in 
the  heavenly  sanctuary  with  his  blood,  when  the  Father,  solemnly  re- 
ceiving^ his  satisfaction,  p;ave  this  testimony  of  his  acceptance  in  pouring 
out  the  abumhmce  of  the  .Sj)irit  on  his  people.  Jesus  Christ,  accoidingly, 
says,  "  It  is  expedient  for  you  that  I  go  away,  for  if  I  go  not  away  the 
Comfortor  will  not  come  unto  you  ;  but  if  I  (lepart,  I  will  send  him  unto 
you,"  John  xvi.,  7.  And  the  Apostle  declares  that  "God  hath  blessed 
us  v;ith  all  spiritual  blessings  in  heavenly  places  in  Christ,"  Eph.  i.,  3. 
He  says,  "  spiritual  blessings,"  because  he  speaks  of  the  graces  of  the 
Holy  Spirit,  He  says,  "  in  Christ,"  because  it  is  through  the  Mediator, 
and  in  his  communion,  that  our  spiritual  life  and  those  graces  are  be- 
stowed on  us  ;  he  adds,  "  in  heavenly  places,"  because,  as  anciently  the 
High  Priest  entered  the  sanctuary  with  the  blood  of  the  sacrifice,  in 
order  that  God  in  accepting  that  blood  might  bestow  his  blessing  on  the 
people  ;  in  like  manner  Jesus  Christ,  our  great  High  Priest,  has  entered 
the  heavenly  sanctuary,  that,  being  accepted,  he  should  as  Mediator,  and 
so  receiving  the  Holy  Spirit,  be  the  source  of  life,  even  of  that  spiritual 
and  eternal  life  to  which  he  arose  from  the  dead,  and  of  all  grace  to 
communicate  it  to  his  Church.  This  is  what  his  forerunner  John  teaches, 
when  he  says  that  "  God  giveth  not  the  Spirit  by  measure  unto  him," 
and  is  the  reason  why  it  is  said  that  he  was  "  full  of  grace  and  truth," 
and  that  "  of  his  fulness  we  have  all  received  and  grace  for  grace." 
The  Apostle  John,  too,  speaks  of  the  anointing  which  believers  have 
received  from  Jesus  Christ ;  for,  as  the  oil  was  poured  on  the  head  of 
the  High  Priest,  and  ran  down  to  the  skirts  of  liis  garments,  in  like 
manner  Jesus  Christ  has  been  anointed  with  the  Holy  Spirit,  as  he  says, 
"  The  Spirit  of  the  Lord  is  upon  me,  because  be  hath  anointed  me  ;" 
and  this  anointing  was  to  be  poured  out  on  all  his  body,  which  is  the 
Church. 

That  the  Spirit  of  life,  then,  is  in  Jesus  Christ  not  only  as  God,  but 
also  as  Mediator,  is  a  ground  of  the  most  unspeakable  consolation.  It 
might  be  in  him  as  God,  without  being  connnunicated  to  men,  but  as  the 
head  of  his  people  it  must  be  diffused  through  them  as  his  members, 
who  are  thus  complete  in  him.  Dost  thou  feel  in  thyself  the  sentence 
of  death,  listen  then  to  the  testimony  of  the  Scriptures  concerning  him  ! 
"This  is  the  record,  that  God  hath  given  to  us  eternal  life  ;  and  this  life 
is  in  his  Son."  "lam  come  that  they  might  have  life."  "He  that 
believeth  in  me,  though  he  were  dead,  yet  shall  he  live  ;  and  whosoever 
liveth  and  believeth  in  me,  shall  never  die."  "  Because  I  live  ye  shall 
live  also."  "  I  am  that  bread  of  life,  he  that  eateth  of  this  bread  shall 
never  die."  "  I  am  the  resurrection  and  the  life."  This  life,  then,  is  in 
Jesus  Christ,  and  is  communicated  to  believers  by  the  Holy  Spirit,  by 
whom  they  are  united  to  Christ,  and  from  whom  it  is  derived  to  all  who 
through  the  law  of  the  Spirit  of  life  are  in  him.  It  is  on  this  account 
that,  in  the  passage  above  quoted,  1  Cor.  xv.,  45,  Jesus  Christ,  as  Me- 
diator, is  said  to  be  made  a  quickening  Spirit.  In  obtaining  this  life 
the  believer   receives  his  justification,  the  opposite  of  condemnation 


ROMANS    VIII.,    2.  323 

which  without  this  life  cannot  subsist,  and  from  which  it  cannot  be 
separated. 

Law  of  sin  and  death. — In  the  preceding  chapter,  verses  23  and  25, 
"  The  law  of  sin,"  which  the  Apostle  says  he  served  with  the  flesh, 
signifies,  as  has  been  observed,  the  powerful  corrupt  principle  in  the 
heart,  operating  with  the  force  of  a  law.  But  in  the  former  part  of  the 
same  chapter,  the  word  "  law  "  is  employed  to  denote  the  moral  law.  It 
is  there  spoken  of  as  the  law  of  God,  which,  thou2;h  holy,  and  just,  and 
good,  is  to  fallen  man  the  occasion  both  of  sin  and  death  ;  and,  accord- 
ingly, in  the  point  of  view  in  which  the  Apostle  is  here  regarding  it,  it 
is  called  "  the  law  of  sin  and  death."  It  may  be  called  the  law  of  sin, 
since  without  it  sin  could  not  exist ;  for  "  sin  is  the  transgression  of  the 
law,"  1  John  iii.,  4;  but  "  where  no  law  is  there  is  no  transgression," 
and  "  sin  is  not  imputed  when  there  is  no  law,"  Rom.  v.,  13.  "  The 
motions  of  sin  are  by  the  law,"  Rom.  vii.,  5,  and  "  the  strength  of  sin  is 
the  law,"  1  Cor.  xv.,  57.  "  By  the  commandment  sin  becomes  exceed- 
ing sinful,"  Rom.  vii.,  13.  "The  law  entered  that  the  offence  might 
abound,"  Rom.  v.,  20.  As  therefore  sin  could  have  no  existence  but  by 
the  law,  and  as  the  law  is  the  strength  of  sin,  and  makes  it  to  abound, 
the  law  may,  as  here,  be  properly  denominated  "the  law  of  sin." 

The  holy  law  may  also  be  called  the  law  of  death.  It  threatens  with 
death  in  case  of  disobedience,  and  on  account  of  transgression  adjudges 
to  death.  "  The  commandment,"  says  the  Apostle,  "  which  was  ordained 
to  life,  I  found  to  be  unto  death."  It  brings  the  sinner  under  the  penalty 
of  death,  "  In  the  day  thou  eatest  thereof  thou  shalt  surely  die."  The 
law  "  killeth,"  and  the  ministration  of  the  law  written  and  engraved  on 
stones,  was  death,  2  Cor.  iii.,  6,  7.  By  the  law  "  death  reigned  from 
Adam  to  Moses,"  Rom.  v.,  14  ;  and  the  wages  of  sin,  which  is  the 
transgression  of  the  law,  is  death.  Since,  then,  the  law  of  God,  which, 
though  it  commands  holiness,  gives  the  knowledge  of  sin,  and  the 
breach  of  it  is  death,  and  since  without  the  law  there  could  neither  be 
sin  nor  death,  it  may,  without  arguing  the  smallest  disrespect,  or  dispa- 
ragement to  the  holy  law,  be  called  the  laio  of  sin  and  death.  That  it 
is  so  denominated  in  the  verse  before  us  appears  from  the  repetition  of 
the  term  law  in  the  beginning  of  the  following  verse,  evidently  in  con- 
nexion with  that  in  the  end  of  this  verse,  where  the  reference  is  clearly 
to  the  moral  law,  namely,  the  law  which  had  been  spoken  of  from  the  4th 
to  the  13th  verse  of  the  foregoing  chapter,  which  the  Apostle  had  there 
shown,  as  he  asserts  in  verse  3,  could  not  set  free  from  sin  and  death. 
Besides  that,  by  the  law  of  sin  and  death  is  here  meant  the  moral  law, 
appears  unquestionable,  when  it  is  considered  that  if  the  same  meaning 
be  attached  to  it  as  belongs  to  the  phrase  "  the  law  of  sin,"  in  the  con- 
clusion of  the  preceding  chapter,  the  Apostle  must  be  held  to  have  con- 
tradicted himself.  For,  in  that  case,  he  bitterly  laments  his  being  under 
the  power  of  the  law  of  sin,  and  speaks  only  of  his  hope  of  future 
deliverance;  and  here  in  the  same  breath,  he  unqualifiedly  asserts  his 
freedom  from  it.  Notwithstanding,  then,  the  similarity  of  these  two 
expressions,  and  their  juxtaposition,  it  is  impossible,  without  charging  a 
contradiction  on  the  Apostle,  to  assert  that  he  attached  the  same  mean- 


324  ROMANS  vm.,  2. 

iiifjj  in  both  plates  to  the  word  law,  which  in  difTerent  connexions  is 
capable  ol"  sif^nifkalions  quite  distinct. 

llatk  made  mc  free. — 'I'he  reason  why  there  is  no  condemnation  to 
them  which  are  in  Christ  Jesus  is,  that  being  in  him  they  have  been 
made  free  from  the  law  of  sin  and  deaih,  all  its  requirements  having 
been  fultllled  by  him  in  tliem,  as  is  affirmed  in  verse  4.  This  freedom 
is  likewise  declared  in  2  Cor.  iii.,  17,  in  wiiich  passage  it  is  said 
"  wh(;re  the  Spirit  of  the  I^)rd  is,  there  is  liberty."  "  If  the  Son  there- »■ 
fore  shall  make  you  ivvc,  ye  siiall  be  free  indeed." 

Me  free. — Here  it  is  to  be  observed  that  the  Apostle,  instead  of  speak- 
ing generally  of  believers,  as  he  does  in  the  1st  and  4th  verses,  saying 
"  them"  and  "  us,"  changes,  as  has  been  above  remarked,  the  mode  of 
expression,  and  refers  to  himself  personally — Hath  made  me  free.  A  very 
striking  contrast  is  thus  pointed  out  between  his  declaration  in  the  24th 
verse  of  the  preceding  chapter,  and  that  contained  in  the  verse  before 
us.  There,  he  is  speaking  of  the  power  of  sin,  which  operates  in 
believers  as  long  as  they  are  in  this  world.  Here,  in  reference  to  con- 
demnation he  is  speaking  of  the  gvilt  of  sin,  from  which  they  are 
perfectly  freed  the  moment  they  are  united  to  the  Saviour.  In  the 
former  case,  therefore,  where  he  speaks  respecting  sanciification,  he 
refers  in  verse  24th  to  his  deliverance  as  future,  and  exclaims,  "  who 
shall  deliver  me  1"  In  reference  to  the  latter,  in  which  he  is  treating  of 
justification,  he  speaks  of  his  deliverance  as  already  obtained,  and  affirms 
he  "  hatJi  made  free." 

The  following  explanation  of  the  verse  before  us  is  given  in  the  West- 
minster Confession  of  Faith.  "  Albeit  the  Apostle  himself  (brought  in 
here  for  example's  cause),  and  all  other  true  believers  in  Christ,  be  by 
nature  under  the  law  of  sin  and  death,  or  under  the  covenant  of  works 
(called  the  law  of  sin  and  death,  because  it  bindeth  sin  and  death  upon 
us,  till  Christ  set  us  free),  yet  the  law  of  the  Spiiit  of  Christ  Jesus,  oi 
the  covenant  of  grace  (so  called  because  it  doth  enable  and  quicken  a 
man  to  a  spiritual  life  through  Christ),  doth  set  the  Apostle,  and  all  true 
believers  free  from  the  covenant  of  works,  or  the  law  of  sin  and  death  ; 
so  that  every  man  may  say  with  him,  'The  law  of  the  Spirit  of  life,'  or 
the  covenant  of  grace,  hath  made  me  free  from  the  law  of  sin  and  death, 
or  covenant  of  works."     Ed.  1773,  p.  434. 

Every  believer  should  take  to  himself  all  the  consolation  which  this 
verse  contains,  and  with  Paul  he  may  with  confidence  say,  The  law  of 
the  Spirit  of  life  in  Christ  Jesus  hath  made  7ne  free  from  the  law  of  sin 
and  death.  Many,  however,  will  say,  we  should  be  happy  indeed  if  we 
could,  with  Paul,  adopt  this  language,  but  what  assurance  can  we  have 
of  being  free  from  condemnation,  and  of  being  in  Christ  Jesus,  since  the 
flesh  is  so  strong  in  us  and  the  Spirit  so  weak  ;  since  we  are  still  prone 
to  so  many  sins,  and  subject  to  so  many  defects.  Assuredly,  if  a  man  is 
satisfied  in  sinning  and  following  carnal  desires,  and  is  not  desirous  to 
turn  from  these  ways,  he  has  no  ground  to  conclude  that  he  is  freed  from 
condemnation,  for  such  is  not  the  state  of  any  believer.  But  if,  on  the 
other  hand,  he  groans  on  account  of  his  sins,  crying  out  with  the  Apostle, 
0  wretched  man  that  I  am  ;  if  they  displease  him,  if  he  have  a  godly 


ROMANS    VIII.,    3.  325 

sadness  on  account  of  having  committed  them,  ano  earnestly  prays  to 
God  to  be  delivered  from  them,  he  may  be  assured  of  his  salvation.  For 
the  Christian  is  not  one  who  is  without  sin  and  evil  inclinations,  as  is 
abundantly  shown  in  the  preceding  chapters,  but  one  who  resists  and 
combats  against  them,  and  returns  to  God  by  repentance.  His  groans 
on  account  of  his  sins,  and  his  meditating  on  the  word  of  God,  his 
earnest  endeavors  to  be  holy,  and  to  grow  in  grace,  although  not  with 
all  the  success  he  desires,  are  proofs  of  his  regeneration.  For  if  ho 
were  dead  in  his  sins,  he  would  not  be  affected  on  account  of  them,  nor 
would  he  resist  them,  and  whoever  resists  the  flesh  by  the  Spirit  of  God, 
will,  in  the  end,  obtain  the  victory,  for  the  Holy  Spirit  in  us  is  greater 
in  goodness  and  power,  than  all  that  is  against  us — Satan,  and  the 
world,  and  the  flesh.  All  this  should  inspire  the  believer  with  courage 
to  fight  the  good  fight  of  faith,  and  to  follow  the  movements  of  the 
blessed  Spirit ;  and  the  Lord  will  say  to  his  soul,  "  I  am  thy  salvation," 
Psal.  XXXV.,  3.  "  My  grace  is  sufficient  for  thee,  for  my  strength  is 
made  perfect  in  weakness,"  2  Cor.  xii.,  9  ;  and  he,  on  the  other  hand, 
may  say  with  confidence,  "  O  my  soul,  thou  hast  said  unto  the  Lord, 
Thou  art  ray  Lord,"  Psal.  xvi.,  2. 

V.  3. — For  what  the  law  could  not  do,  in  that  it  was  weak  through  the  flesh,  God 
sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin  in  the 
flesh  : 

Tliis  verse  confirms  the  interpretation  that  has  been  given  of  the  pre- 
ceding, with  which  it  stands  connected.  It  is  introduced  to  explain 
what  is  said  in  the  two  preceding  verses.  Both  this  and  the  following 
verse  are  illustrations  of  that  great  truth,  that  to  the  believer  in 
Christ  there  is  no  condemnation.  There  are  here  three  principal  con- 
siderations ;  namely,  the  misery  of  our  natural  condition  ;  the  mercy 
of  God  in  the  incarnation  of  his  Son  ;  and  the  effect  of  sending  him 
into  the  world,  which  is  our  redemption.  Under  these  three  heads  the 
Apostle  removes  the  difficulties  that  might  present  themselves  from  the 
supposition  that  on  account  of  some  imperfection  in  the  law,  it  could 
not  justify.  In  answer  to  this,  it  is  here  snown  that  the  imperfection  is 
not  in  the  law,  but  in  us.  The  law  could  justify  those  who  fulfilled  it, 
as  it  is  said,  "  the  man  that  doeth  them  shall  live  in  them ;"  but  the 
corruption  of  human  nature  renders  that  impossible.  And  as  it  might 
be  objected,  that  the  law,  which  subjects  every  transgressor  to  death,  is 
violated  by  the  freedom  from  it  which  we  obtain  by  the  death  of  Jesus 
Christ,  the  iVpostle  shows  that  the  punishment  it  demands  was  inflicted 
upon  him.  Hence  the  first  proposition,  that  there  is  no  condemnation 
to  them  which  are  in  Ciirist  Jesus,  is  established  ;  and  in  the  following 
verse  it  is  added,  that  the  law,  which  we  were  required  to  fulfil,  has  by 
him  been  fulfilled  in  us.  In  this  view  the  justice  of  God,  which 
naturally  terrifies  man,  inspires  us  with  confidence.  For  if  God  is  just, 
will  he  exact  double  payment  and  satisfaction?  Will  he  condemn 
those  for  whom  the  Surely  has  borne  the  condemnation  ?  No  ;  "  He 
is  faithful  and  just  to  forgive  us  our  sins,"  for,  "  the  blood  of  Jesus 
Christ  his  Son  cleanseth  us  from  all  sin." 


826  ROMANS    VIII.,    3. 

For  what  the  laic  could  not  do,  in  that  it  was  weak  through  the  flesh, 
— The  l;iw  here  meant  is  the  same  as  that  spoken  of  in  the  end  of  llie 
preceding  verse,  namely,  the  moral  hiw,  under  which  our  first  parents 
in  the  state  of  innocence  were  phiced,  and  which  was  afterwards  pro- 
midgated  by  the  ministry  of  Moses.  Tiiis  law  was  ordained  to  life, 
chap,  vii.,  10  ;  that  is,  to  justify  man,  if  he  had  remained  in  innocence  ; 
but  by  his  sinning  it  condemns  him,  as  the  Apostle  adds,  "  I  found  it 
to  be  unto  death  ;"  so  that  the  law,  the  breach  of  which  constitutes  sin, 
and  which  on  account  of  this  awards  death,  is  now  unable  to  justify, 
but  powerful  to  condemn. 

This  verse  proves  that  the  method  which  God  takes  to  justify  the 
sinner  is  entirely  consistent  with  law  and  justice.  First,  the  Apostle 
shows  the  necessity  of  this  method.  For  what  the  law  could  not  do, 
in  that  it  was  weak  through  the  flesh. — What  is  it  that  the  law  could  not 
do  ?  It  could  not  justify.  Mr.  Fraser,  however,  says  that  the  reason 
of  this  alleged  weakness  of  the  law  forbids  this  interpretation. 
*'  That,"  says  he,  "  is  not  the  reason  why  the  law  cannot  justify." 
But  surely,  it  is  the  very  reason  why  the  law  cannot  justify.  Were  it 
not  for  the  weakness  of  the  flesh,  or  the  corruption  and  sinfulness  of 
man,  the  law  could  justify.  "  But,"  he  continues,  "  to  turn  the 
disability  of  the  law  to  justify  the  sinner,  upon  the  corruption  of  his 
nature,  as  the  text  would  do,  according  to  the  interpretation  I  am  con- 
sidering, would  imply  something  by  no  means  consistent  with  the 
Apostle's  clear  doctrine,  viz.,  that  after  a  person  had  transgressed  he 
might  be  justified,  even  by  the  law,  for  returning  to  his  duty,  and  for 
his  subsequent  righteousness,  if  the  weakness  and  poverty  of  his 
nature,  called  the  flesh,  did  not  disable  him  from  doing  his  duty,  which, 
how  contrary  to  Scripture  doctrine  I  need  not  stay  to  prove,  the  thing  is 
so  clear."  But  did  this  acute  and  worthy  author  overlook  what  our 
Lord  says  to  the  rich  young  man  :  "  If  thou  wilt  enter  into  life  keep 
the  commandments  !"  In  fact,  however,  the  commandments  could  not 
be  kept  unless  every  commandment  that  respects  man  is  obeyed. 
Therefore,  the  commandment  in  the  garden  of  Eden  is  included. 
Because,  being  guilty  of  breaking  it,  no  man  can  be  said  to  have  obeyed 
God  as  he  ought.  The  weakness  of  the  flesh  includes  everything  that 
befell  us  by  the  fall.  Every  man  is  as  accountable  for  that  first  sin  of 
Adam  as  truly  as  he  is  for  his  own  personal  sins,  and,  therefore,  as  long 
as  he  is  under  condemnation  for  that  sin,  he  cannot  be  said  to  keep  the 
commandments.  "  By  the  law  is  the  knowledge  of  sin."  It  is  the 
test  of  men  being  sinners.  If  it  were  kept,  this  would  prove  that  we 
were  not  sinners.  It  entered  that  the  offence  might  abound,  and  the 
Lord  applied  this  test  for  the  young  man's  conviction.  Yet  what  he 
said  was  truth  ;  if  the  young  man  had  kept  the  commandments,  he 
would,  as  a  holy  creature,  have  enjoyed  life.  He  would  not  have  been 
a  sinner.  But  he  was  so  ignorant  as  to  say  he  had  kept  them  all. 
The  Lord  replied,  "  one  thing  thou  lackest,"  and  said,  "  follow  me." 
If  he  had  really  kept  the  commandments  he  would  have  had  no  need 
of  a  Saviour  ;  but  he  was  a  sinner,  and  Christ  informed  him  of  the  only 


ROMANS   VIII.,    3.  327 

wav  of  salvation.     Tlie  law  could  not  give  life  lo  one  by  whom  it  was 
forfeited. 

The  weakness  of  the  law  through  the  flesh  Mr.  Stuart  explains 
thus — "  because,  through  the  strength  of  our  carnal  inclinations  and 
desires,  it  was  unable  to  regulate  our  lives,  so  that  we  should  be  perfect 
or  actually  free  from  sin."  But  as  Christ  is  said  to  do  what  the  law 
through  this  weakness  could  not  do,  this  interpretation  supposes  that 
Christ  lias  enabled  us  to  regulate  our  lives  so  as  to  be  entirely  free  from 
sin.  Nothing  can  be  more  obvious  than  that  the  weakness  of  the  law 
through  the  flesh  is  its  inability  to  justify,  as  it  would  have  done,  had 
not  sin  entered.  The  weakness  of  the  law  for  justification  is  no  dis- 
paragement to  it.  It  was  never  designed  to  save  a  sinner.  How  could 
it  be  supposed  that  a  creature  who  had  apostatized,  and  was  a  rebel 
against  God,  could  re-establish  liimself  in  the  divine  favor?  Yet  such 
re-establishment,  in  order  to  the  enjoyment  of  the  favor  of  God,  was 
necessary.  A  creature  in  such  circumstances  could  only  be  re-estab- 
lished by  God  himself,  and  that  by  an  act  of  free  and  sovereign  mercy, 
compatible  with  his  justice  and  truth,  as  well  as  with  the  essential 
glory  of  his  character.  It  was  also  impossible  that  mercy  could  be 
extended  in  any  other  way  than  that  which  the  gospel  reveals.  How 
could  the  justice  of  God  be  satisfied  but  by  an  atonement  of  infinite 
value  to  meet  the  infinite  evil  of  sin  ?  And  how  could  such  an  atone- 
ment be  made  for  man,  but  by  one  who  was  at  the  same  time  both  God 
and  man — the  infinite  God,  manifest  in  human  nature  ?  This  was  the 
remedy  which  God  provided,  therefore  it  was  the  best  remedy.  It  was 
the  highest  possible  remedy,  therefore  there  could  be  no  other.  It 
would  be  inconsistent  with  infinite  wisdom  to  employ  means  greater 
than  are  necessary  in  order  to  accomplish  an  end.  The  law  was  strong 
to  perform  its  own  office  ;  that  is,  to  justify  all  by  whom  it  was  perfectly 
obeyed.  Its  weakness  was  through  the  flesh  ;  that  is,  the  guilt  and 
corruption  of  our  nature.  The  weakness  is  not  in  the  law  ;  it  is  in 
man. 

God  sending  his  own  Son. — God  sent  his  Son  to  do  that  which  the 
law  could  not  do.  He  sent  him  in  consequence  of  his  great  love  to 
his  people,  1  John  iv.,  9  ;  and  as  the  accomplishment  of  His  divine 
purpose.  Acts  iv.,  28.  The  object,  then,  of  Christ's  mission  was  not 
merely  that  of  a  messenger  or  witness.  It  was  to  effect  the  salvation 
of  guilty  sinners  in  the  way  of  righteousness.  He  did  what  the  law 
could  not  do.  The  law  could  justify  those  only  by  whom  it  was 
observed.  But  it  could  not  justify  or  save  those  who  should  violate 
even  the  least  of  its  commands.  But  Jesus  Christ  both  justifies  and 
saves  the  ungodly. 

His  oivn  Son. — Christ  was  God's  own  Son  in  the  literal  sense.  It 
is  on  this  supposition  only  that  the  sending  of  him  is  a  manifestation  of 
infinite  love  to  men.  There  is  no  more  appearance  of  any  figurative 
meaning  in  the  use  of  this  appellation,  when  ascribed  to  Jesus  Christ, 
than  there  is  when  Isaac  is  called  the  son  of  Abraham.  He  is  here 
emphatically  called  not  only  the  Son  of  God,  but  the  Son  of  himself, 
or  his  own  son  ;  his  very  Son.     Whether  Christ's  Sonship  is  a  relation 


328  ROMANS    VIII.,    3. 

in  Godhead,  or  a  figurative  Sonship,  has  been  much  disputed.  Many 
will)  holil  the  Godhead  of  Christ  explain  llie  passages  that  assert  his 
Sonship  as  referring  to  his  incarnation.  That  the  phrase  Son  of  God 
imports  llic  divine  nature  of  Jesus  Christ,  there  can  be  no  doubt,  John 
v.,  IH  (sec  pp.  19-22),  and  that  it  relates  not  merely  to  his  incarna- 
tion, but  to  his  eternal  relation  to  the  Father,  appears  the  obvious  testi- 
mony of  Scripture.  No  reasoning  from  the  import  of  the  relation 
among  men  can  form  a  valid  objection  to  tiiis  view. 

Adam  is  called  tiie  Son  of  God  because  he  was  created  by  the  im- 
mediate exercise  of  Divine  power.  The  angels  are  called  the  Sons  of 
God  on  account  of  their  creation,  and  'he  greatness  of  their  condition  ; 
believers  by  the  right  of  their  adoption  and  regeneration  ;  but  none 
except  the  Messiah  is  called  llie  only  begotten  of  the  Father.  These 
words,  I  have  begotten  thee,  are  indeed  applied  to  Jesus  Christ,  Acts 
xiii.,  33  ;  not  with  respect  to  his  eternal  generation,  but  to  his  resurrec- 
tion and  establishment  in  the  priesthood  ;  and  import  that  he  was  thus 
made  known  to  be  the  Son  of  God,  as  it  is  said,  Rom.  i.,  4,  that  he 
was  declared  to  be  the  Son  of  God  with  power  by  his  resurrection  from 
the  dead.  The  exaltation  of  Jesus  Christ,  whether  in  his  office  of 
Mediator,  or  in  Sovereign  glory,  is  the  authoritative  declaration  of  the 
Father,  that  he  was  his  Son,  his  only  begotten  Son,  and  this  is  signified 
in  the  second  Psalm.  There  the  elevation  of  Jesus  Christ  to  the  sove- 
reign dominion  of  the  world  is  spoken  of.  "  I  have  set  my  King  upon 
my  holy  hill  of  Zion."  It  is  as  to  the  act  of  his  elevation  that  this 
declaration  is  made.  "  I  will  declare  the  decree  ;  The  Lord  hath  said 
unto  me,  Thou  art  my  Son  ;  this  day  have  I  begotten  thee."  Thus, 
according  to  the  usual  style  of  Scripture,  things  are  said  to  be  done 
when  they  are  declared  or  publicly  manifested.  When  it  is  said,  this 
day  have  I  begotten  thee,  the  eternal  dignity  of  the  Saviour,  which  had 
been  before  concealed,  was  brought  to  liglit  and  fully  discovered. 

In  the  likeness  of  sinful  flesh. — Jesus  Christ  was  sent,  not  in  the 
hkeness  of  flesh,  but  in  the  flesh.  He  was  sent,  however,  not  in  sinful 
flesh,  but  in  the  likeness  of  sinful  flesh.  Nothing  can  more  clearly 
prove  that  the  Lord  Jesus  Christ,  though  he  assumed  our  nature,  took 
it  williout  taint  of  sin  or  corruption.  To  his  perfect  holiness  the  Scrip- 
tures bear  the  fullest  testimony.  "  lie  knew  no  sin."  "  The  Prince 
of  this  world  comclh,  and  hath  nothing  in  me."  He  was  "  holy,  harm- 
less, undefiled,  separate  from  sinners."  His  absolute  freedom  from  sin 
was  indispensable.  As  God  becoming  manifest  in  the  flesh,  he  could 
not  unite  himself  to  a  nature  tainted  with  the  smallest  impurity.  He 
was  conceived  by  the  power  of  the  Holy  Ghost,  and  did  not  spring 
from  Adam  by  ordinary  generation  ;  and  not  belonging  to  his  covenant, 
had  no  part  in  his  sin.  His  freedom  from  sin,  original  and  actual,  was 
necessary,  in  order  that  he  should  be  oflcred  as  "  a  lamb  without  ble- 
mish, and  without  spot,"  so  that  he  might  be  the  truth  of  his  types,  the 
legal  sacrifices,  which  it  was  expressly  provided  should  be  free  from 
all  blemish  ;  thus  distinctly  indicating  this  transcendent  characteristic 
of  him  who  was  to  be  the  one  great  sacrifice. 

If  the  flesh  of  Jesus  Christ  was  the  likeness  of  sinful  flesh,  there 


ROMANS   VIII.,    3.  329 

must  be  a  diffevence  between  the  appearance  of  sinful  flesli  and  our 
nature,  or  flesh  in  its  original  state  when  Adam  was  created.  Christ, 
then,  was  not  made  in  the  likeness  of  the  flesh  of  man  before  sin  en- 
tered the  world,  but  in  the  likeness  of  his  fallen  flesh.  Though 
he  had  no  corruption  in  his  nature,  yet  he  had  all  the  sinless  infirmities 
of  our  flesh.  The  person  of  man  in  his  present  state  may  be  greatly 
different  from  what  it  was  when  Adam  came  from  the  hand  of  his 
Creator.  Our  bodies,  as  they  are  at  present,  are  called  "  liie  bodies  of 
our  humiliation,"  Phil,  iii.,  21.  Jesus  Christ  was  made  in  man's 
present  likeness.  Tradition  speaks  of  the  beauty  of  his  person  when 
on  earth.  But  this  is  the  wisdom  of  man.  The  Scriptures  nowhere 
represent  Christ  in  his  manhood  as  distinguished  by  personal  beauty. 
No  observation  of  this  kind,  proceeding  either  from  his  friends  or  ene- 
mies, is  recorded  in  the  gospels. 

And  for  sin. — The  reason  of  the  mission  of  our  Lord  Jesus  Christ 
mto  the  world,  of  his  incarnation  and  humihation,  was  the  abolition  of 
sin,  its  destruction  both  as  to  its  guilt  and  power.  The  same  expres- 
sion occurs,  1  Pet.  iii.,  18,  "Christ  also  hath  once  suffered  ybr  sins, 
the  just  for  the  unjust,  that  he  might  bring  us  to  God."  It  is  sin  that 
is  the  cause  of  separation  from  God,  and  by  its  removal  reconciliation 
is  made  and  peace  restored. 

Condeinned  sin  in  the  jlesh. — Here  by  the  flesh  is  meant  not  the 
body  of  Jesus  Christ  only,  but  his  human  nature.  In  this  sense  the 
word  flesh  is  used,  where  it  is  said,  "the  word  was  made  flesh,"  that 
is  to  say,  was  made  man,  and  took  our  nature  composed  of  body  and 
soul.  The  nature  and  the  person  who  suffered  must  also  be  distin- 
guished. Respecting  the  person,  it  is  Jesus  Christ,  God  and  man.  As 
to  the  nature  in  which  he  suffered,  it  is  in  the  flesh.  Of  ihe,  person 
we  can  say  that  it  is  God,  as  the  Apostle  says  that  God  hath  purchased 
the  church  with  his  own  blood,  and  consequently  that  his  suffering  was 
of  infinite  value,  since  it  is  that  of  an  infinite  person ;  and  this  is  the  more 
evident,  since  Jesus  Christ  is  mediator  in  both  his  natures,  and  not  in 
his  human  nature  only.  For  if  this  were  so,  his  suffering  would  be 
finite,  since  his  human  nature,  in  which  alone  he  could  suff'cr,  by  which 
he  off"ered  his  sacrifice,  was  in  itself  only  finite  ;  and  if  he  had  been 
mediator  only  as  to  his  human  nature — which,  however,  could  not  be, 
as  he  represents  both  God  and  man — he  could  not  have  been  the  me- 
diator of  the  Old  Testament,  when  he  had  not  taken  the  human  nature. 
And  as  it  is  necessary  that,  in  regard  to  his  person,  we  should  con- 
sider Jesus  Christ  suffering,  it  is  also  necessary  that  we  consider  that 
it  was  in  the  flesh  that  he  suffered ;  that  is  to  say,  in  our  nature, 
which  he  took  and  joined  personally  to  the  Divine  nature.  In  this 
way  we  may  admire  the  wisdom  of  God,  who  caused  sin  to  be 
punished  and  destroyed  in  the  human  nature  in  which  it  had  been 
committed. 

Condemned  sin. — Condemnation  is  here  taken  for  the  punishment  of 
sin.  God  punished  sin  in  Christ's  human  nature.  This  is  the  method 
that  God  took  to  justify  sinners.  It  was  God  who,  by  his  detcrnnnate 
counsel  and  foreknowledge,  Acts  ii.,  23,  punished  sin  by  inflicting 


330  ROMANS    VIII.,    3. 

those  sufferings  on  Christ  of  which  men  were  only  the  instruments. 
Sin  liad  corrupled  the  flesh  of  man,  and  in  tliat  very  flesh  it  was  con- 
demned, "^riie  guilt  and  punishment  of  sin  are  eminently  seen  in  the 
death  of  Christ.  Nowhere  else  is  sin  so  completely  judfjed  and  con- 
demned. Not  even  in  hell  arc  its  guilt  and  demerit  so  fully  manifested. 
What  nuist  be  its  demerit,  if  it  could  be  atoned  for  by  nothing  but  the 
death  of  the  Son  of  (Jod?  And  what  can  afford  clearer  evidence  of 
God's  determination  to  punish  sin  to  the  utmost  extent  of  its  demerit, 
than  that  he  thus  punished  it  even  when  laid  on  the  head  of  his  only 
begotten  Son  ? 

Jn  all  this  we  see  the  Father,  assuming  the  place  of  Judge  against 
his  Son,  in  order  to  become  the  Father  of  those  who  were  his  enemies. 
The  Father  condemns  the  Son  of  his  love,  that  he  may  absolve  the 
children  of  wrath.  If  we  inquire  into  the  cause  that  moved  God  to 
save  us  by  such  means,  what  can  we  say  but  that  it  proceeded  from 
his  incomprehensible  wisdom,  his  ineffable  goodness,  and  the  un- 
fathomable depth  of  his  mercies  ?  For  what  was  there  in  man  that 
could  induce  the  Creator  to  act  in  this  manner,  since  he  saw  nothing  in 
him,  after  his  rebellion  by  sm,  but  what  was  hateful  and  offensive  ? 
And  what  was  it  but  his  love  that  passetii  knowledge  which  induced 
the  only  begotten  Son  of  God  to  take  the  form  of  a  servant,  to  humble 
himself  even  to  the  death  of  the  cross,  and  to  submit  to  be  despised  and 
rejected  of  men  ?  These  are  the  things  into  which  the  Angels  desire 
to  look. 

But  besides  the  love  of  God,  we  see  the  wonderful  display  of  his 
justice  in  condemning  sin  in  his  Son,  rather  than  allowing  it  to  go  un- 
punished. In  this  assuredly  the  work  of  redemption  surpasses  that  of 
creation.  In  creation  God  had  made  nothing  that  was  not  good,  and 
nothing  especially  on  which  he  could  exercise  the  rigor  of  his  justice  ; 
but  here  he  punishes  our  sins  to  the  utmost  in  Jesus  Christ.  It  may 
be  inquired,  if,  when  God  condemned  sin  in  his  Son,  we  are  to  under- 
stand this  of  God  the  Father,  so  as  to  exclude  the  Son,  or  if  we  can 
say  that  God  the  Son  also  condemned  sin  in  himself.  This  can  un- 
doubtedly be  affirmed  ;  for  in  the  Father  and  the  Son  there  is  only  one 
will  and  one  regard  for  justice  ;  so  that,  as  it  was  the  will  of  the  Father 
to  require  satisfaction  for  sin  from  the  Son,  it  was  also  the  will  of  the 
Son  to  humble  himself,  and  to  condemn  sin  in  himself.  We  must, 
however,  distinguish  between  Jesus  Christ  considered  as  God  and  as 
our  Surely  or  Mediator.  As  God,  he  condemns  and  punishes  sin  ;  as 
Mediator,  he  is  himself  condemned  and  punished  for  sin. 

When  sin  was  condemned  or  punished  in  the  Son  of  God,  to  suppose 
that  he  felt  nothing  more  than  bodily  pain,  would  be  to  conclude  that 
he  had  less  confidence  in  God  than  many  martyrs  who  have  gone  to 
death  cheerfully,  and  without  fear.  The  extremity  of  the  pain  he  suf- 
fered, when  he  said  in  the  garden,  "  My  soul  is  sorrowful  even  unto 
death,"  was  the  sentiment  of  the  wrath  of  God  against  sin,  from  which 
martyrs  felt  themselves  delivered.  For  the  curse  of  the  law  is  princi- 
pally spiritual,  namely,  privation  of  communion  wilh  God,  and  the 
sense  of  his  wrath.     Jesus  Christ,  therefore,  was  made  a  curse  for  us, 


ROMANS    VIII,,    4.  331 

as  the  Aposllc  says,  Gal.  iii.,  13,  proving  it  by  the  declaration,  "cursed 
js  every  one  that  hangeth  on  a  tree."  For  this  punishment  of  the  cross 
was  tlie  figure  and  symbol  of  the  spiritual  curse  of  God:  As  in  his 
body  then  he  suffered  this  most  accursed  punishment,  so  likewise  in 
his  soul  he  suffered  those  pains  that  are  most  insupportable,  such  as  are 
suffered  by  those  finally  condemned.  But  that  was  oidy  for  a  short 
time,  the  infinity  of  his  person  rendering  that  suffering  equivalent  to 
that  of  an  infinity  of  time.  Such,  then,  was  the  grief  which  he  expe- 
rienced jvhen  on  the  cross  he  cried,  "  My  God,  my  God,  why  hast  thou 
forsaken  me  ?"  What  forsaking  was  this,  unless  that  for  a  time  God 
left  him  to  feel  the  weight  of  his  indignation  against  sin  ?  This  feeling 
is  the  sovereign  evil  of  the  soul,  in  which  consists  the  griefs  of  eternal 
death  ;  as,  on  the  other  hand,  the  sovereign  good  of  the  soul,  and  that 
in  which  the  happiness  of  eternal  life  consists,  is  to  enjoy  gracious  com- 
munion with  God. 

In  this  verse  we  see  the  ground  of  the  Apostle's  declaration,  that 
there  is  now  no  condemnation  to  them  which  are  in  Christ  Jesus,  be- 
cause their  sin  was  punished  in  him.  This  is  according  to  numerous 
other  passages  in  Scripture,  as,  Isa.  liii.,  4-6  ;  Gal.  iii.,  13  ;  1  Pet.  ii,, 
24  ;  Rev.  v.,  9,  and  as  it  is  said  in  1  Tim.  ii.,  6,  "  who  gave  himself  a 
ransom  for  all."  For  our  sins  are  debts,  of  which  the  payment  and 
the  satisfaction  for  them  is  their  punishment — a  payment  without  which 
we  were  held  captives  under  the  w^rath  and  by  the  justice  of  God.  All 
this  shows  that  sin  was  really  punished  m  Jesus  Christ ;  and  it  is  evi- 
dent that,  according  to  the  justice  and  truth  of  God,  such  a  punishment 
was  necessary  in  order  to  our  redemption. 

V.  4. — That  the  righteousness  of  the  law  might  be  fulfilled  in  us,  who  walk  not  after 
the  flesh,  but  after  the  Spirit. 

That  the  righteousness  of  the  law  might  he  fulfilled  in  us. — God  not 
only  sent  his  Son  in  the  likeness  of  sinful  flesh  that  he  might  punish  sin 
in  that  nature  in  which  it  had  been  committed,  but  that  all  which  the 
law  demands  might  by  him  be  fulfilled  in  those  who  are  united  to  him ; 
for  which  purpose  he  obeyed  its  precepts  as  well  as  fulfilled  its  penalty. 
The  original  word  here  translated  righteousness,  is  the  same  as  is  ren- 
dered judgment  or  sentence,  Rom,  i,,  32,  where,  and  also  in  the  verse 
before  us,  it  is,  in  some  of  the  French  versions,  and  in  the  Dutch  anno- 
tations, rendered  "  right."  It  is  properly  here  the  right  of  the  law. 
The  right  of  the  law  is  twofold,  being  that  which  belongs  to  it  at  all 
times,  or  what  only  belongs  to  it  in  the  event  of  sin.  The  first  is  obedi- 
ence to  its  precepts  ;  the  second,  subjection  to  its  penalty.  The  first,  or 
what  may  be  called  the  proper  right  of  the  law,  corresponds  with  its 
proper  end,  according  to  which  it  was  ordained  unto  life  to  all  who  obey 
it.  What  it  demands  beyond  its  proper  or  first  end,  is  the  fulfihnent  of 
its  penalty,  as  cursing  all  who  disobey  it.  For  it  is  not  the  first  end  of 
the  law  to  curse  men,  but  only  what  it  demands  since  the  entrance  of 
sin.  Such  is  the  right  of  the  law.  The  gospel  does  not  take  away  this 
right ;  for  it  docs  not  make  void  the  law,  Rom.  iii,,  31,  but  establishes  it. 
In  those,  therefore,  who  are  saved  by  the  gospel,  they  being  all  siimers, 


332  r6man8  VIII.,  4. 

both  tho  one  and  the  other  of  the  rights  of  the  law  are  fulfilled  in  Christ, 
who  is  the  end  or  fulfilling  of  the  law  for  righteousness  to  every  one  that 
believeth,  Hoin.  x.,  4.  Mis  people  having  sinned,  he  fulfils  its  right  as 
to  them,  in  suffering  the  punishment  of  sin  ;  namely  the  cuisc  of  the  law, 
to  save  them  from  punishment.  And  to  introduce  them  into  life,  he 
accomplishes  its  proper  or  original  right,  according  to  which,  as  it  is 
said,  "  the  man  that  doeth  them  shall  live  in  them."  For  if  the  gospel 
establishes  the  law,  it  must  do  so  as  to  its  first  end,  and  it  must  also  do 
so  as  to  its  end  since  the  entrance  of  sin,  otherwise  the  law  woold,  as  to 
those  who  are  saved,  rather  be  abolished  than  fulfilled  by  the  gospel.  In 
this  way  Christ  has  fully  satisfied  the  law,  having  fulfilled  its  righteous- 
ness,— all  that  conformity  to  it  which  is  its  right  in  every  respect,  and 
under  every  aspect,  and  as  to  every  state  of  those  who  are  its  subjects. 
And  as  his  people  are  in  him,  so  the  law  is  thus,  in  all  its  extent,  fulfilled 
in  them,  which  is  the  very  circumstance  in  which  their  justification  con- 
sists. For  if  they  are  one  body,  or  one  with  him,  as  the  Apostle  had 
been  showing,  his  fulfilment  of  the  law  is  their  fulfilment  of  it.  Such 
being  their  communion  with  him  that  they  sit  with  him  in  heavenly 
places,  Eph.  ii.,  6  ;  and  by  the  same  communion  his  righteousness  is 
their  righteousness. — 2  Cor.  v.,  21. 

The  end,  then,  of  Christ's  mission  was,  that  the  right  of  the  law 
might  be  fulfilled  in  his  people.  Here  we  see  the  ground  on 
which  believers  are  saved.  It  is  in  a  way  consistent  with  the  law,  a 
way  in  which  all  thai  it  has  a  right  to  demand  is  fulfilled  in  them.  The 
mercy,  then,  which  saves  sinners,  does  not  interfere  with  justice.  They 
who  are  saved  by  mercy  have  that  very  righteousness  which  the  law 
demands.  In  Christ  they  have  paid  the  penalty  of  their  disobedience, 
and  in  Christ  they  have  yielded  obedience  to  every  precept  of  the  law. 
This  fulfilment  of  the  law  cannot  signify,  as  some  commentators  errone- 
ously explain  it,  that  obedience  which  believers  are  enabled  to  yield  by 
the  Holy  Spirit  in  their  regenerate  slate ;  for  it  is  obvious  that  this  is 
not  the  righteousness  of  the  law.  The  very  best  of  all  their  actions  and 
thoughts  come  short  of  the  perfection  which  the  law  demands ;  besides, 
its  penalty  would  in  this  way  be  unfulfilled.  They  are  indeed  sanctified, 
but  their  sanctification  is  far  from  being  commensurate  with  the  claims 
of  the  holy  law,  cither  as  to  its  penalty  or  its  precept. 

Here,  then,  is  solid  consolation  for  the  believer  in  Jesus.  For  divested 
as  he  is  of  righteousness  in  himself,  he  enjoys  the  blessedness  of  having 
the  righteousness  of  God — the  righteousness  of  his  Lord  and  Saviour 
imputed  to  him,  so  that  the  law  which  had  been  broken  is  fulfilled  in 
him,  in  all  its  precepts,  and  in  its  full  penalty. 

Hitherto,  from  the  beginning  of  the  2d  verse,  the  Apostle  had  been 
illustrating  the  truth  contained  in  the  first  clause  of  the  first  verse,  namely, 
that  there  is  no  condemnation  to  them  which  are  in  Christ  Jesus.  He 
now  repeats  the  last  clause  of  that  verse,  which  he  goes  on  to  illustrate 
to  the  end  of  the  8th  verse. 

WJio  walk  not  after  (according  to)  the  flesh,  but  after  (according  to) 
the  Spirit. — These  words  characterize  those  in  whom  the  righteousness 


ROMANS    VIII.,    4.  333 

of  the  law  is  fulfilled,  and  serve  the  double  purpose  of  showing  that  they 
who  are  walking  according  to  the  principles  of  the  renewed  spiritual 
nature,  and  according  to  that  covenant  of  wiiich  the  Lord  Jesus  is  the 
Spirit,  are  one  with  him,  and  that  none  are  united  to  him  who  are  living 
after  the  principlt^s  of  their  corrupt  nature,  and  seeking  justification  anci 
acceptance  with  God,  by  cleaving  to  the  covenant  of  works.  The  ex- 
pression to  "  walk,"  is  frequently  employed  in  Scripture  regarding  any 
particular  line  of  conduct,  as  when  it  is  said,  Acts  xxi.,  21,  "That  .hey 
ought  not  to  circumcise  their  children,  neither  to  walk  after  the  customs  ;" 
or  it  denotes  the  course  of  life  in  which  we  are  proceeding,  as  in  Eph. 
ii.,  2,  "  Ye  walked  according  to  the  course  of  this  world."  In  this  way, 
comparing  our  life  to  a  journey,  in  the  usual  style  of  Scripture,  the 
Apostle  comprehends  all  our  actions  under  the  figure  of  walking.  To 
walk,  then,  according  to  the  flesh,  is  to  act  agreeably  to  the  principles 
of  corrupt  nature.  To  walk  according  to  the  Spirit,  means  to  regulate 
the  conduct  according  to  the  influence  and  dictates  of  the  Holy  Spirit 
who  has  given  us  a  new  nature,  serving  God  in  newness  of  spirit. 

The  terms  flesh  and  spirit  have  various  significations,  and  are  em- 
ployed in  different  senses  in  this  chapter.  The  word  flesh  is  used  in  a 
sense  either  bad  or  indifferent.  Sometimes  it  means  simply  human 
nature,  and  sometimes  corrupt  human  nature,  or  man  in  his  natural 
state  without  the  Holy  Spirit,  and  frequently  wicked  works.  At  other 
times  it  denotes  outward  services  in  adherence  to  the  law  for  justification, 
Phil,  iii.,  4.  To  the  word  spirit,  various  meanings  are  likewise  attached. 
It  imports  either  the  angelic  nature,  or  the  soul  of  man,  or  the  Holy 
Spirit,  or  the  renewed  image  of  the  Son  of  God  in  the  soul.  In  both 
of  these  last  senses  it  is  employed  by  our  Lord,  when,  declaring  the 
necessity  of  regeneration,  he  says,  "  That  which  is  born  of  the  Spirit, 
is  spirit."  Sometimes  when  opposed  to  flesh  or  to  letter,  it  is  used  as 
equivalent  to  the  new  covenant, — "  who  also  hath  made  us  able  minis- 
ters of  the  New  Testament,  not  of  the  letter,  but  of  the  spirit.^' 

The  expression,  walking  not  according  to  the  flesh,  but  according  to 
the  Spirit,  in  the  verse  before  uS;  is  generally  interpreted  as  referring 
exclusively  to  the  practice  of  good  or  of  wicked  works.  It  is  supposed 
that  the  Apostle  is  here  guarding  his  doctrine  of  gratuitous  justifica- 
tion from  abuse,  by  excluding  all  claim  to  union  with  Christ,  and  to 
exemption  from  condemnation  where  there  is  not  purity  of  conduct, 
under  the  influence  of  the  Holy  Spirit.  This  is  undoubtedly  a  highly 
important  truth  which  is  to  be  constantly  affirmed  and  insisted  on. 
Holiness  of  life  and  conversation  is  an  inseparable  concomitant  of  union 
with  Christ,  for  to  whom  he  is  made  righteousness,  he  is  also  made 
sanctification,  and  they  that  are  Christ's,  have  crucified  the  flesh,  with 
the  affections  and  lusts.  Of  this  the  Apostle  never  loses  sight,  not 
indeed  in  any  point  of  view  as  the  cause  of  that  union,  but  as  its  never- 
failing  consequence  and  concomitant,  as  he  has  abundantly  proved  in 
the  sixth  chapter.  There  are,  however,  many  different  paths  in  the 
broad  way  ;  that  is,  many  ways  of  walking  after  the  flesh,  all  of  which 
lead  to  destruction.  Among  these,  that  of  seeking  acceptance  with  God 
by  works  of  righteousness,  either  moral  or  ceremonial,  is  equally  incom- 


334  ROMANS  vni.,   4. 

patibli'  with  union  to  Christ,  and  freedom  from  condemnation,  as  living 
in  the  grosser  inchilgenee  of  wieked  woiks;  and  this  way  of  going 
about  to  establish  their  own  righteousiuss  by  those  who  proless  to  have 
received  the  gospel,  and  who  iiave  even  a  zeal  of  God,  chap  x.,  2,  is 
probably  that  by  which  the  greater  number  of  them  are  deceived. 
Tliere  is  the  greatest  danger  lest  the  fleshly  wisdom,  under  the  notion  of 
a  zeal  for  (iod,  and  of  regard  I'nr  the  interests  of  virtue,  should  set  men 
on  the  painful  endeavor  of  working  out  their  salvation,  in  part  at  least, 
by  keej)ing  the  law  as  a  covenant,  thus  attending  to  its  requirements  lor 
justification,  serving  in  the  oldnessof  the  letter,  and  not  in  the  newness 
of  Spirit.  In  this  way,  multitudes  who  profess  to  have  received  the 
gospel  are  walking  after  the  flesh,  seeking  to  satisfy  their  conscience,  and 
saying  peace  when  there  is  no  peace. 

While,  therefoie,  the  other  ways  of  walking  according  to  the  flesh 
may  all  be  comprehended  under  the  term,  as  here  employed  by  the 
Apostle,  for  they  are  all  involved  in  each  other,  it  would  appear  (espe- 
cially as  in  the  5th  veise,  i/iindnig  the  things  of  the  flesh,  which  cer- 
tainly denotes  immoral  conduct,  is  distinguished  from  icalkitig  after  the 
flesh)  (hat  it  is  to  the  above  import  of  the  word  rather  than  to  immoral 
conduct  that  he  is  referring  in  this  place.  In  this  way  Paul  himself 
walked  before  his  conversion,  when  he  thought  that  he  ought  to  do 
many  things  contrary  to  the  name  of  Jesus  of  Nazareth  ;  and  it  was 
this  same  way  of  walking  according  to  the  flesh  which  he  so  strenuously 
opposes  in  his  Epistle  to  the  churches  of  Galatia.  We  see,  too,  how 
suitable  to  his  purpose  it  would  be  in  confirming  the  doctrine  be  had 
been  teaching,  particularly  to  direct  to  this  point  the  attention  of 
those  to  whom  he  was  writing.  Paul  then  appears  to  be  here  prose- 
cuting his  main  design,  which  is  to  prove  that  believers  are  to  be 
justified,  not  by  works  of  righteousness  which  they  have  done,  of 
whatever  description,  but  solely  by  faith  in  Jesus  Christ,  in  whom  their 
reconciliation  with  God  is  complete.  It  is  this  grand  tiulh  which, 
from  the  beginning  of  the  Epislle,  he  had  been  exhibiting,  for  the  con- 
viction and  establishment  in  the  faith  of  those  whom  he  addressed. 
It  is,  indeed,  a  truth  in  which  Christians  need  to  be  fully  instructed, 
which  they  are  all  apt  to  let  slip  out  of  their  mind,  but  by  which  they 
are  saved,  if  they  keep  it  in  memory.  There  is  nothing  which  so 
much  retards  them  in  their  course  as  their  proneness  to  walk  accord- 
ing to  the  flesh,  in  seeking  to  establish  their  own  righteousness,  and 
nothing  more  powerfully  tends,  when  giving  way  to  it  in  any  degree, 
to  bring  them  into  bondage,  to  lead  ihem  to  serve  in  the  oldness  of 
the  letter,  and  not  in  new^ness  of  spirit,  and  to  mar  their  joy  and 
peace  in  believing.  In  the  sense  here  ascribed  to  it,  the  word  flesh 
is  employed  in  the  beginning  of  the  Epistle.  Flesh,  in  that  place, 
cannot,  it  is  evident,  signify  immoral  conduct,  for  that  Abraham  was 
justified  by  wicked  works  could  never  be  supposed.  It  must  there 
signify  works  moral  or  ceremonial,  as  is  proved  by  the  rest  of  that 
chapter. 

In  the  Epistle  to  the  Galatians,  the  terms  flesh  and  spirit  are  likewise 
used  in  this  acceptation.     "  Are  ye  so  foolish  ?  having  begun  in  the 


ROMANS  VIII.,   4.  335 

spirit,  are  ye  now  made  perfect  by  the  flesh  ?"  Gal.  iii.,  3.  Having 
betrun  your  Christian  course  by  receiving  the  doctrine  of  the  new 
covenant,  namely,  justification  by  the  righteousness  of  Christ,  are  ye 
seeking  to  be  made  perfect  by  legal  observances,  or  works  of  any 
kind  ?  In  this  passage,  the  word  flesh  cannot  be  taken  for  wicked 
work,'!,  any  more  than  in  the  fourth  chapter  of  the  Romans,  just  quoted. 
It  mast  be  understood  in  the  sense  of  working  for  life,  or  self-justifica- 
tion, in  opposition  to  the  way  of  salvation  according  to  the  gospel. 
The  Apostle's  main  object  in  the  whole  of  that  Epistle,  is  to  reclaim 
the  Galatian  churches  from  the  error  of  mixing  ceremonial  observances 
or  any  works  of  law  with  the  faith  of  Christ,  and  thus  walking  accord-  ■ 
ing  to  the  flesh  and  not  according  to  the  Spirit.  "  Behold,  I,  Paul,  say 
unto  you,  that  if  ye  be  circumcised,  Christ  shall  profit  you  nothing. 
For  I  testify  again  to  every  man  that  is  circumcised,  that  he  is  a  debtor 
to  do  the  whole  law.  Christ  is  become  of  no  effect  unto  you.  whoso- 
ever of  you  are  justifieil  by  the  law ;  ye  are  fallen  from  (the  doctrine 
of)  grace.  For  we,  through  the  Spirit,  wait  for  the  hope  of  righteous- 
ness by  faith."  This  reasoning  applies  to  all  works  of  law,  of  whatever 
description,  as  clearly  appears  by  the  third  chapter  of  that  Epistle. 

In  the  same  manner,  the  terms  flesh  and  Spirit  are  employed,  Phil,  iii,, 
3,  "  For  we  are  the  circumcision,  which  worship  God  in  the  Spirit,  and 
rejoice  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh.  Here  the 
word  flesh  opposed  to  Spirit,  just  as  in  the  passage  before  us,  cannot 
s<gnify  immoral  conduct,  in  which  it  would  be  absurd  to  suppose  that 
the  Apostle  placed  confidence.  In  the  sequel,  Paul  furnishes  a  practical 
commentary  on  these  words,  bj  referring  to  his  own  conduct,  as  having 
formerly  walked  according  to  the  flesh,  resting  in  external  privileges, 
and  observances,  and  his  obedience  to  the  law ;  but  afterwards  as  re- 
nouncing them  all,  and  relying  solely  on  "  the  righteousness  which  is  of 
God  by  faith." 

According,  then,  to  the  above  signification  of  the  word  flesh,  as  em- 
ployed in  the  fourth  chapter  of  this  Epistle,  and  of  the  word  Spirit, 
denoting  the  new  covenant,  2  Cor.  iii.,  6,  this  clause,  "  who  walk  not 
according  to  the  flesh,  but  according  to  the  Spirit,"  indicates  the  coUiBe 
of  those  who  are  not  walking  according  to  the  old  covenant  in  seeking 
justification  by  the  works  of  the  law;  but  who  attain  it  by  faith  in  Hiim 
who  is  the  Lord  the  Spirit. — 2  Cor.  iii.,  17.  The  same  idea  appears  to 
be  expressed  here  as  in  the  preceding  chapter,  where  the  Apostle  re- 
minds believers  that  they  are  delivered  from  the  law  under  which,  while 
in  the  flesh,  they  were  held,  that  they  should  serve  in  newness  of  spirit, 
and  not  in  the  oldness  of  the  letter.  This  is  consistent  with  the  whole 
of  the  previous  train  of  the  Apostle's  reasoning,  in  which,  as  was  al- 
ready noticed,  he  has  been  asserting  the  freedom  of  believers  from  the 
law,  and  their  justification  by  the  righteousness  of  Christ  through  faith, 
in  opposition  to  all  self-justifying  efforts  or  obedience  of  their  own. 
They  then  who  walk  not  according  to  the  flesh,  but  according  to  the 
Spirit,  are  no  longer  seeking  justification  by  works  of  law,  but  are 
brought  to  act  on  gospel  and  spiritual  principles.  They  live  in  the 
Spirit,  and  they  also  walk  in  the  Spirit. 


336  ROMANS    VIII.,    5. 

All  men  wlio  profess  to  worship  (iod  in  any  form,  walk  by  nature 
aeeoidiiii:;  to  (he  llesh.  As  man  was  ori'j,inally  placed  under  the  law  to 
livf  by  his  obedience  to  it,  so,  ever  since  it  has  been  broken,  he  natu- 
rally seeks  acceptance  with  God  and  juslification  by  the  works  of  law. 
This  is  fully  verified  at  all  times,  and  in  all  nations,  by  those  who  are 
not  in  Christ.  All  men,  without  exception,  have  the  work  of  the  law* 
written  in  their  hearts,  and  if  ignorant  of  the  only  Saviour  of  sinners, 
they  attempt  to  satisfy  their  conscience  by  means  of  some  religious  ob- 
servances or  moral  works.  The  Idolator  by  his  sacrifices,  the  Mahome- 
tan by  his  lustrations,  the  Jirahniin  by  his  austerities,  the  Roman  Catholic 
by  his  masses  and  penances,  the  Socinian  by  his  vaunted  philanthropy, 
tiie  noniinal  Christian  by  his  assiduous  attendance  at  the  liOrd's  Supper 
and  other  religious  services,  and  all  in  some  way  or  other  by  the  merit 
of  their  works,  moral  or  ceremonial,  seek  to  obtain  their  acquittal  from 
sin  before  God,  and  a  favorable  sentence  at  his  tribunal.  AH  of  them 
are  going  about  to  establish  their  own  righteousness,  being  ignorant  of 
the  righteousness  of  God.  In  this  way  Saul  of  Tarsus,  as  has  been 
noticed,  describes  himself  as  having  walked  when  he  had  "  confidence 
in  the  flesh."  To  wait  through  the  Spirit  for  the  hope  of  righteousness 
by  faith.  Gal.  v.,  5,  is  peculiar  to  those  to  whom,  being  in  Christ  Jesus, 
there  is  no  condemnation,  and  in  whom  the  righteousness  of  the  law  is 
by  him  fulfilled. 

Tiic  verse  before  us,  and  the  three  preceding,  contain  a  summary  of 
the  whole  that  Paul  had  advanced  in  the  foregoing  part  of  the  Epistle, 
botii  re:?pccting  the  juslification  and  liie  sanctification  of  believers  ;  and 
open  the  way  for  illustrating  the  difference  between  those  who  are  car- 
nal, remaining  in  their  iiatural  slate,  and  those  who  are  spiritual  as  re- 
newed by  grace.  This  afterwards  leads  to  a  particular  and  most  inter- 
esting description  through  liic  remainder  of  the  chapter,  of  tiie  various 
trials  of  believers,  as  also  of  their  unspeakably  glorious  privileges,  and 
of  the  gracious  operations  and  influences  of  the  Holy  Spirit  in  the 
great  work  of  iheir  saiiclificalion,  and  to  the  Apostle's  concluding  the 
whole  by  the  most  sublime  view  of  ihe  eternal  source  and  absolute  se- 
curity of  the  stale  of  dignity  and  blessedness,  to  which,  through  Divine 
favor,  they  have  been  elevated. 

V.  5. — For  they  that  are  after  tlie  flesh  do  mind  the  thinps  of  the  flesh  :  but  they  that 
are  after  the  Spirit  the  thin^LCS  of  the  Spirit. 

This  appears  to  confirm  the  explanation  that  has  been  given  of  the 
last  clause  of  the  first  verse,  and  of  that  of  the  fourth,  for  the  Apostle 
here  distinguishes  between  walking  after  ihc  flesh,  and  unnding  the 
things  of  the  flesh,  and  between  ivalking  after  the  Spirit  and  minding 
the  things  of  the  Spirit.  As  he  had  proved  thai  union  with  Christ  was 
necessary  to  justification,  he  here  shows  that  its  certain  consequence  is 

•  The  work  of  the  law,  Rom.  ii.,  15.  ITere  let  us  admire  the  accuracy  with  which 
the  Scriptures  are  written.  Speaking  of  the  Gentiles,  the  Apostle  does  not  say,  who 
have  the  law  written  in  their  hearts.  This  is  the  promise  of  the  new  covenant,  and 
peculiar  to  those  w  ho  belong  to  it ;  but  he  says,  "  the  work  of  the  law."  For  the  im- 
port of  this  term,  see  p.  89. 


ROMANS   VIII.,    5.  337 

also  sanctification,  while  they  who  do  not  enjoy  this  union  are  still 
under  the  dominion  of  sin. 

For  they  that  are  after  the  flesh  do  mind  the  things  of  the  flesh. — 
This  verse  connects  with  the  preceding,  and  contrasts  the  opposite 
effects  that  follow  from  walking  according  to  tlie  flesh,  or  according  to  the 
Spirit.  The  word  here  translated  "  mind,"  includes  both  the  understand- 
ing and  the  affections,  and  signifies  the  strong  bent  of  the  mind  regarding 
the  object  desired.  The  minding  of  the  flesh  comprehends  all  the 
faculties  of  man  in  his  unregenerate  slate,  there  being  no  power  of 
the  mind  exempt  from  sin.  If,  then,  a  man  walks  according  to  the 
flesh,  seeking  acceptance  with  God  by  his  own  works,  moral  or  cere- 
monial, however  earnest  or  sincere  he  may  be  in  his  endeavors,  he  will 
remain  under  the  prevalence  and  dominion  of  sinful  appetites.  Such 
persons  have  their  minds  intent  on  the  things  that  gratify  their  corrupt 
nature.  They  have  no  relish  for  spiritual  things  ;  whatever  they  may 
be  induced  to  do  from  dread  of  punishment,  or  hope  of  reward  in  a 
future  world,  their  desires  are  in  reality  centred  in  the  things  of  this 
world.  Whatever  may  be  their  profession  of  religion,  their  hearts  are 
supremely  engrossed  with  earthly  things  ;  and  for  these,  if  they  could 
obtain  their  wish  through  eternity,  they  would  gladly  barter  all  the 
glories  of  heaven.  In  one  word,  i\\Qymind  the  things  of  the  flesh,  they 
love  the  world,  and  all  that  is  in  the  world  ;  "  if  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him.  For  all  that  is  in  the  world, 
the  lust  of  the  flesh,  and  the  lust  of  the  eyes,  and  the  pride  of  life,  is 
not  of  the  Father,  but  is  of  the  world." 

But  they  that  are  after  the  Spirit  the  things  of  the  Spirit. — They  who 
act  according  to  the  principles  of  the  renewed  spiritual  nature,  and  seek 
acceptance  with  God  by  faith  in  him  who  is  "  the  Lord  the  Spirit,"  2 
Cor.  iii.,  17,  7nind  spiritual  things.  Jesus  Christ  is  the  source  of  every 
blessing,  and  they  who  are  in  him  are  not  only  justified,  and  conse(|uenlly 
freed  from  condemnation,  but  also  walk  in  newness  of  life.  They  em- 
ploy their  thoughts  and  efforts  about  the  things  of  God.  To  these  they 
attend,  and  on  these  their  affections  are  fixed.  None  will  seek  the 
things  which  are  above,  but  those  who  serve  God  in  newness  of  spirit. 
All  others  will  "  mind  earthly  things,"  Phil,  iii.,  19. 

On  the  verse  before  us,  Mr.  Adam  of  Wintringham  remarks,  "  For 
thev  that  are  after  the  flesh,  that  is,  according  to  the  common  interpre- 
tation, not  led  and  governed  by  the  Spirit  in  practice,  '  stdl  under  the 
direction  of  the  flesh,  and  its  sinful  appetites,'  says  Mr.  Lock,  do  mind 
the  things  of  the  flesh  :  very  true  ;  but  then  this  is  only  afliirming  a 
thing  of  itself,  or  saying  it  twice  over.  And,  therefore,  to  clear  St. 
Paul  of  this  absurdity,  we  suppose,  that  by  '  they  that  are  after  the 
flesh,'  he  means  those  who  are  destitute  of  faith,  or  not  in  Christ ;  and 
of  them  he  affirms,  that  let  them  pretend  to  do  what  they  will,  they  are 
still  under  the  prevalence  of  flesh  and  its  appetites,  and  cannot  act  from 
a  higher  principle,  or  a  nature  which  they  have  not.  And  it  must  be 
observed  that  he  is  now  advancing  a  step  farther  in  the  doctrine  of  faith, 
and  besides  the  necessity  of  it  in  order  to  justification,  showing  its  happ)' 
effects  as  a  principle  of  holiness  ;  but  they  lliat  are  after  the  Spirit — in 

22 


338  ROMANS    VIII.,    6. 

the  Spirit's  dispensation  of  grace,  tlirough  faith  ;  and  say  that  Jesus  is 
the  Lord  by  the  Holy  (ihost,  l)y  whom  only  they  can  say  it,  mind  the 
things  of  the  Spirit,  now  possessing  and  ruling  them." 

V.  C). — For  to  be  carnally  minded  is  death  ;  but  to  be  spiritually  minded  is  life  and 
peace. 

In  the  preceding  verse  the  Apostle  contrasts  the  dispositions  and 
practices  of  believers  and  unbelievers  ;  here  he  contrasts  their  opposite 
slates  and  conditions.  These  two  states  of  carnal  and  spiritual  mind- 
edness  include  and  divide  the  whole  world.  All  men  belong  cither  to 
the  one  or  the  other.  They  are  eilher  in  the  flesh  or  in  the  Sprit,  in  a 
state  of  nature  or  in  a  state  of  grace.  For  to  be  carnally  minded  is 
death. — This  is  the  awful  state  of  the  carnal  mind — the  mind  of  the 
flesh  without  faith  in  Christ,  and  renovation  of  the  spirit  of  God.  It 
is  death,  spiritual  and  eternal.  All  the  works  of  those  who  are  in  this 
state  are  "  dead  works,"  Heb.  ix.,  14.  "  The  sacrifice  of  the  wicked  is 
an  abomination  to  the  Lord,"  although  tlie  Lord  commanded  to  offer 
sacrifices,  which  therefore  was  in  itself  a  good  work.  "  She  that  liveth 
in  pleasure  is  dead  while  she  liveth."  All  by  nature  being  in  this  car- 
nal state,  are  "  dead  in  trespasses  and  sins."  Let  those  whose  minds 
are  set  on  the  things  of  the  world  consider  this  fearful  saying,  that  to  be 
carnally  minded  is  death,  and  let  them  look  to  Jesus  the  Saviour  of  the 
guilty,  through  whom  alone  they  can  escape  condemnation. 

But  to  be  spiritually  minded  is  life  and  peace. — These  are  the  effects 
of  being  enlightened  and  guided  by  the  Spirit  of  God,  and  so  having 
the  mind  turned  from  earthly  things  to  the  things  of  the  Spirit.  To  be 
spiritually  minded  is  life,  even  eternal  life.  This  life  is  already  enjoy- 
ed by  the  believer.  "  Whoso  eateth  my  flesh,  and  drinketh  my  blood, 
hath  eternal  life,"  and  with  his  Redeemer,  he  has  risen  from  the  death 
of  sin  to  walk  in  this  new  life.  It  is  also  peace,  both  here  and  here- 
after. This  peace  is  the  harmony  of  all  the  faculties  of  the  soul  with 
God,  and  with  his  will,  and  is  altogether  the  opposite  of  that  enmity 
against  God,  which  in  the  following  verse  is  affirmed  concerning  the 
carnal  mind.  While  there  is  nothing  so  miserable  for  man  as  war  with 
his  Creator,  there  is  nothing  so  blessed  as  peace  and  communion  with 
God.  It  is  peace  in  the  conscience,  in  opposition  to  doubt,  for  which 
the  Church  of  Rome  contends,  as  if  the  effect  of  being  spiritually 
minded,  instead  of  peace  and  confidence  in  God,  was  servile  fear  and 
harassing  distrust.  That  Church  maintains  that  the  man  who  is  rege- 
nerated should  doubt  of  his  salvation,  and  be  uncertain  of  God's  love 
to  him.  What,  then,  becomes  of  this  peace  that  flows  from  being  spi- 
ritually minded — which  passeth  all  understanding,  keeping  the  heart 
and  mind  through  Christ  Jesus — this  peace,  which  is  one  of  the 
fruits  of  the  Spirit,  and  a  characteristic  of  the  kingdom  of  God  ?  Rom. 
xiv.,  17.  The  peace  here  spoken  of  is  opposed  to  the  terrors  of  con- 
science which  the  unregcnerate  experience,  and  to  the  opposition  in 
their  hearts  to  God,  as  well  as  to  every  species  of  false  peace  by  which 
they  may  be  deluded.  "  There  is  no  peace,  saith  my  God,  to  the 
wicked."  And  again  it  is  said,  "  Thou  wilt  keep  him  in  perfect  peace, 
whose  mind  is  stayed  on  thee,  because  he  trusteth  in  thee." 


ROMANS    VIII.,    7.  339 

V  7. — Because  the  carnal  mind  is  enmity  against  God  :  for  it  is  not  subject  to  the  law 
of  God,  neither  indeed  can  be. 

Because  the  carnal  mind  is  enmity  against  God. — The  word  render- 
ed carnal  mind — or  as  it  may  be  rendered,  minding  of  the  flesh,  com- 
prehends the  acts  both  of  the  understanding  and  of  the  will.  Some 
render  it  the  prudence,  or  wisdom  of  the  flesh — or  the  wise  thoughts. 
The  carnal  mind  in  its  wisest  thoughts  is  rooted  enmity  against  God. 
This  is  the  reason  why  the  carnal  mind  is  punished  with  death.  The 
mind  of  the  flesh,  or  of  man  in  his  unconverted  state,  walking  accord- 
ing to  the  flesh,  in  its  best  as  well  as  in  its  worst  character — however 
moral  in  conduct — whether  seeking  acceptance  with  God  by  its  own 
services,  or  following  altogether  the  course  of  this  world  in  its  sinful 
practices — is  not  merely  an  enemy,  but  enmity  itself  against  God  in 
the  understanding,  will,  and  affections.  Every  man  whose  heart  is  set 
on  this  world  hates  God,  1  John  ii.,  15.  "  If  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him,"  and  the  heart  of  every  one  who 
has  not  been  renewed  in  his  mind  by  the  Spirit  of  God  is  set  on 
this  world.  Such  men  hate  the  holiness  of  God,  his  justice,  his 
sovereignty,  and  even  his  mercy  in  the  way  in  which  it  is  exercised. 
Men  of  this  character,  however,  have  no  notion  that  they  hate  God. 
Nay,  many  of  them  profess  to  love  him.  But  God's  testimony  is,  that 
they  are  his  enemies  ;  and  his  testimony  is  to  be  taken  against  the  tes- 
timony of  all  men.  This,  however,  does  not  suppose  that  men  may  not 
imagine  that  they  love  God.  But  it  is  not  the  true  God  whom  they  are 
regarding,  but  a  God  of  their  own  imagination — a  God  all  mercy,  and 
therefore  a  God  unjust ;  while  they  abhor  the  just  God,  and  the  Savi- 
our, who  is  the  God  of  the  Scriptures.  "  He  that  cometh  to  God 
must  believe  that  he  is." — Heb.  xi.,  6.  He  must  believe  that  he  is 
what  he  is. 

For  it  is  not  subject  to  the  law  of  God. — The  carnal  mind  is  not  un- 
der subjection  to  the  law  of  God.  Whatever  it  may  do  to  obtain  sal- 
vation or  avoid  wrath,  it  does  it  not  from  subjection  to  the  law.  It  has  a 
rooted  aversion  to  the  spiritual  law  of  God,  and  admits  not  its  claim  to 
perfect  and  unceasing  obedience.  All  its  performances  in  the  way  of 
religion  spring  from  selfish  motives,  and  a  hope  that,  on  account  of 
these  doings,  it  will  be  accepted  ;  whereas  the  holy  law  of  God  utterly 
rejects  all  such  service.  So  far  from  giving  th?  law  all  its  demands, 
the  carnal  mind  gives  it  nothing.  Nothing  which  it  does  constitutes 
obedience  to  the  law.  The  law  does  not  in  any  degree,  or  in  any  in- 
stance, recognize  the  works  of  the  carnal  mind  as  obedience  to  its  re- 
quirements. 

Neither  indeed  can  be. — Not  only  is  it  a  matter  of  fact,  that  the  car- 
nal mind  is  not  subject  to  the  law  of  God,  but  such  subjection  is  impos- 
sible. Sin  cannot  be  in  subjection  to  the  law.  This  would  be  a  contra- 
diction in  terms.  For,  so  far  as  it  would  be  subject  to  the  law  of 
God,  it  would  be  holy.  If,  then,  sin  is  essentially,  and  in  direct  terms, 
contrary  to  holiness,  the  sinful  nature  can  never  yield  subjection  to  the 
holy  law.     Men  may  speculate  about  metaphysical  possibilities ;  but 


310  ROMANS    VIII.,    7. 

whatever  explanation  may  be  given  of  the  matter,  the  decision  of  the 
inspircil  Aposllc  (ieiennines  that  the  lhin<r  is  impossible. 

'riiiil  an  unconverted  man  cannot  be  subject  to  the  law  of  God,  ap- 
pears to  many  a  hard  saying  ;  but  it  is  the  uniform  doctrine  of  the  word 
of  (iod.  All  men  in  their  nat\iral  state,  though  they  boast  that  they  are 
free,  are  the  slaves  of  sin.  When  Jesus,  addressing  the  Jews  who 
professed  to  believe  in  him,  but  who  understood  not  his  doctrine,  said 
to  them,  "  Ye  shall  know  the  truth,  and  the  truth  shall  make  you  free," 
they  answered,  "  We  were  never  in  bondage  to  any  man  ;  how  sayest 
thou,  ye  shall  be  made  free  ?"  In  the  same  manner  the  unconverted 
boast  of  their  freedom.  They  affirm  that  their  will  is  free  ;  and  tliat  as 
they  can  choose  the  evil,  so  they  can  choose  the  good.  If,  by  this  free- 
dom, they  intend  that  they  can  choose  without  any  external  force  con- 
straining or  preventing  them,  it  is  true  that,  in  this  sense,  they  are  free. 
But  a  moral  agent  chooses  according  to  his  inclinations  or  dispositions. 
It  should  always  be  recollected  that  the  will  is  the  will  of  the  mind, 
and  the  judgment  the  judgment  of  the  mind.  It  is  the  mind  that  judges 
and  that  wills.  A  fool  judges  foolishly  :  a  wicked  man  judges  wickedly  : 
a  good  man  wills  that  which  is  good.  In  Scripture,  it  is  said  that  God 
ca/i?Jo/ deny  himself ;  that  Ue  tanno/ lie.  His  nature  being  perfectly 
holy,  it  is  impossible  that  he  can  do  what  is  wrong.  On  the  other  hand, 
the  wicked  and  condemned  spirits  cannot  choose  what  is  holy.  When 
the  devil  "  speakelh  a  lie,  he  speaketh  of  his  own  ;  for  he  is  a  liar,  and 
the  father  of  it."  Man,  therefore,  in  his  carnal  slate,  chooses  what  is  evil ; 
but  he  cannot  choose  what  is  good,  not  indeed  because  of  any  external 
obstruction,  for  in  that  case  he  would  not  be  criminal,  but  by  reason  of 
the  opposition  of  his  perverse  dispositions.  He  is  inclined  to  do  evil, 
and  evil  he  will  do.  "  Can  the  Ethiopian  change  his  skin,  or  the  leo- 
pard his  spots  ?  then  may  ye  also  do  good,  thai  are  accustomed  to  do 
evil."  His  language  is,  "  I  have  loved  strangers,  and  after  them  will 
I  go."  "  As  for  the  word  that  thou  hast  spoken  to  us  in  the  name  of 
the  Lord,  we  will  not  hearken  unto  thee."  "  My  people  would  not 
hearken  to  my  voice,  and  Israel  would  have  none  of  me."  They  say 
"  unto  God,  Depart  from  us."  '"  Depart  from  us  ;  for  we  desire  not 
the  knowledge  of  thy  ways."  "  We  will  not  have  this  man  to  reign 
over  us."  "  Let  us  break  their  bands  asunder,  and  cast  their  cords 
from  us." 

It  is  thus  that"  wickedness  proceedcth  from  the  wicked."  "Neither 
can  a  corrupt  tree  bring  forth  good  fruit."  "Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."  "  Except  a  man  be  born 
of  water,  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of  God." 
"  How  can  ye  believe,  which  receive  honor  one  of  another,  and  seek 
not  the  honor  that  cometh  from  God  oidy  ?"  "  No  man  can  come  to 
me  except  the  Father  which  hath  sent  me  draw  him."  "  Therefore 
said  1  unto  you,  that  no  man  can  come  unto  me  except  it  were  given 
unio  him  of  my  Father."  "The  natural  man  receiveth  not  the  things 
of  the  Spirit  of  Ciod  ;  lor  they  are  foolishness  unto  him  ;  neither  ca7i  he 
know  them,  because  they  are  spiritually  discerned."  "  Their  ear  is 
uncircumcised,  and  they  cannot  hearken."     "  How  can  ye  being  evil 


ROMANS   VIII.,    7.  341 

speak  good  things?  for  out  of  the  abundance  of  the  heart  the  mouth 
speaketh."  "  The  Spirit  of  truth  whom  the  world  cannot  receive." 
"  Why  do  ye  not  understand  my  speech  ?  even  because  ye  cannot,  hear 
my  word,"  "  No  man  can  say  that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost." 

According,  then,  to  Scripture,  the  natural  man  is  entirely  incapable 
of  choosing  what  is  good,  although  it  is  his  duty,  and  therefore  fit  that 
it  should  be  enjoined  on  him.  He  is  "  ungodly,"  a  "  sinner,"  an 
"enemy  to  God,"  and  "without  strength,"  Rom.  v.,  6,  10.  Men  in 
this  state  are  represented  as  walking  according  to  the  Prince  of  the 
power  of  the  air,  the  spirit  that  now  worketh  in  the  children  of  disobe- 
dience ;  as  being  under  "  the  power  of  Satan,"  and  "taken  captive  by 
him  at  his  will."  They  are  his  lawful  captives,  because  they  are  so 
voluntarily.  From  this  slavery  they  cannot  be  freed  but  by  means  of 
the  word  of  (xod,  the  sword  of  the  Spirit,  which  the  Lord  employs  ; 
granting  to  those  to  whom  it  seemeth  good  to  him  the  blessing  of  re- 
generation ;  "  distributing  his  gifts,  and  dividing  to  every  man  severally 
as  he  will."  It  is  God  "  who  hath  delivered  us,"  says  the  Apostle, 
"  from  the  power  of  darkness,  and  hath  translated  us  into  the  kingdom 
of  his  dear  Son."  "  Who  worketh  in  you  both  to  will  and  to  do  of  his 
good  pleasure."  "  If  the  Son  shall  make  you  free,  ye  shall  be  free 
indeed." 

When  God  purposes  to  do  good  to  men,  he  fulfils  to  them  this  gra- 
cious promise,  "I  will  give  them  a  heart  to  know  me."  It  was  this  pre- 
paration of  heart  that  David  prayed  to  God  to  grant  to  his  son  Solomon. 
At  the  same  time  he  acknowledged  with  gratitude  that  his  own  willing- 
ness to  offer  to  God,  of  which  he  was  conscious,  and  that  of  his  people, 
were  from  him.  After  celebrating  the  praises  of  Jehovah,  David  says, 
"  But  who  am  I,  and  what  is  my  people,  that  we  should  be  able  to 
offer  so  willingly  after  this  sort?  for  all  things  come  of  thee,  and  of 
thine  own  have  we  given  thee.  0  Lord  God  of  Abraham,  Isaac,  and 
of  Israel,  our  fathers,  keep  this  for  ever  in  the  imagination  of  the 
thouglits  of  the  heart  of  thy  people,  and  prepare  their  hearts  unto  thee," 
1  Chron.  xxix.,  10-18. 

There  is  nothing  to  prevent  men  from  obeying  the  will  of  God  but 
their  own  depraved  dispositions,  and  aversion  to  the  things  of  God. 
The  natural  faculties  of  men  would  be  sufficient  to  enable  them  to  do 
what  he  commands,  if  they  employed  them  properly.  If  they  employ 
them  otherwise,  the  fault  rests  exclusively  with  themselves.  And  as 
the  corruption  of  our  nature  does  not  deprive  a  man  of  his  natural  facul- 
ties, or  of  perfect  liberty  to  act  conformably  to  the  decision  of  his 
own  mind,  the  obligation  under  which  he  lies  to  do  right  continues  in  full 
force.  From  this  we  see,  first,  how  justly  God  punishes  men  for  their 
crimes,  who,  unless  inclined  and  enabled  by  his  grace,  cannot  liberate 
themselves  from  the  slavery  of  sin  ;  and,  further,  that  the  inability  of 
men  to  obey  God,  not  being  natural  but  moral  inability,  cannot  deprive 
God  of  the  right  to  command  obedience,  under  the  pain  of  his  most 
awful  displeasure. 

On  this  subject  the  distinction  between  natural   and  moral  inability 


342  ROMANS    VIII.,    7. 

should  always  be  kept  in  view.  Natural  inability  consists  in  a  defect 
in  the  mind  or  body,  which  deprives  a  man  of  the  power  of  knowing  or 
doing  aiiylhing,  iiowever  desirous  he  may  be  of  knowing  or  doing  it. 
Natural  inability,  then,  can  never  render  a  man  crinunal.  Moral  ina- 
bility consists  in  an  aversion  to  anyliiing,  so  great  that  the  mind,  even 
when  acting  freely,  that  is,  without  any  external  impulse  or  constraint, 
cannot  overcome  it.  When  this  aversion  exists  as  to  what  is  good,  it  is 
inseparable  from  blame,  and  the  greater  this  aversion  is,  the  greater  is 
the  criminality.  All  men  are  daily  accustomed  to  make  these  distinc- 
tions, and  according  to  this  rule  they  constantly  form  their  opinion  of 
the  conduct  of  others. 

In  the  nature  of  things  it  is  impossible  that  the  justice  of  God  can 
ever  demand  of  reasonable  creatures  less  than  perfect  obedience.  To 
say  that  the  moral  inability  of  man  to  obey  the  law  of  (iod  destroys 
or  weakens  in  the  smallest  degree  his  obligation  to  ol)cy  that  law,  is  to 
add  insult  to  rebellion.  J^or  what  is  that  moral  inability?  It  is,  as 
has  been  observed,  no  other  than  aversion  to  God,  the  depraved  inclina- 
tion of  the  carnal  mind,  which  not  only  entertains  and  cherishes  enmity 
against  God,  but  is  itself  that  enmity.  And  let  it  not  be  said  that  the 
view  the  Scriptures  give  of  the  natural  depravity  of  men,  and  of  the 
sovereign  and  efficacious  grace  of  God,  reduces  them  to  the  condition 
of  machines.  Between  men  and  machines  there  is  this  essential  differ- 
ence, and  it  is  enough  for  us  to  know,  that  man  is  a  voluntary  agent 
both  in  the  state  of  nature  and  of  grace.  He  wills  and  acts  according 
to  his  own  dispositions,  while  machines  have  neither  thought  nor  wdl. 
As  long,  then,  as  a  man's  will  is  depraved  and  opposed  to  God,  his  con- 
duct will  be  bad  ;  he  will  fulfil  the  desires  of  the  flesh  and  of  the 
mind  ;  and  on  the  other  hand,  when  God  gives  the  sinner  a  new  dispo- 
sition, and  a  new  spirit,  his  conduct  will  undergo  a  corresponding 
change.  '*  The  liberty  of  a  moral  agent  consists  in  the  power  of  acting 
conformably  to  his  choice.  Every  action  performed  without  external 
constraint,  and  in  pursuance  of  the  determination  of  the  soul  itself,  is 
a  free  action.  The  soul  is  determined  by  motives  ;  but  we  constantly 
see  the  same  motives  acting  diversely  on  different  minds.  Many  do 
not  act  conformably  to  the  motives  of  which  they  yet  acknowledge  all 
the  force.  This  failure  of  the  motive  proceeds  from  obstacles  opposed 
by  the  corruption  of  the  heart  and  understanding.  But  God,  in  giving 
a  new  heart  and  a  new  spirit,  takes  away  these  obstacles  ;  and  in  re- 
moving them,  far  from  depriving  a  man  of  liberty,  he  removes  that  which 
hindered  him  from  acting  freely,  and  from  following  the  light  of  his 
conscience  ;  and  thus,  as  the  Scriptures  express  it,  makes  him  free. 
The  will  of  man,  without  divine  grace,  is  not  free  but  enslaved,  and 
willing  to  be  so." 

Is  it  objected,  that  if  a  man  be  so  entirely  corrupt  that  he  cannot  do 
what  is  right,  he  should  not  be  blamed  for  doing  evil  ?  To  this  it  is 
sufficient  to  reply,  that  if  there  be  any  force  in  the  objection,  the  more 
a  voluntary  agent  is  diabolically  wicked,  the  more  innocent  he  should 
be  considered.  A  creature  is  not  subject  to  blame  if  he  is  not  a  volun- 
tary agent ;  but  if  he   be  so,  and  if  his  dispositions  and  liis  will  were 


ROMANS    VIII,,    7.  343 

absolutely  wicked,  he  would  certainly  be  incapable  of  doing  good,  and 
according  to  the  above  argument  he  could  not  be  blamed  for  doing  evil. 
On  this  ground  the  Devil  must  be  excused,  nay,  held  perfectly  innocent 
in  his  desperate  and  irreconcilable  enmity  against  God.  A  consequence 
so  monstrous  totally  destroys  the  force  of  the  objection  whence  it  is  de- 
duced. But  if  the  objection  be  still  pressed,  if  any  one  shall  proudly 
demand  who  hath  resisted  his  will,  why  hath  he  made  me  thus  ?  the 
only  proper  answer  is  that  of  the  Apostle,  "  Nay  but,  0  man,  who  art 
thou  that  repliest  against  God  ?" 

Some,  indeed,  taking  a  different,  and  the  most  common  view  of  this 
matter,  deny  the  innate  depravity  of  their  nature,  and  in  spite  of  all  the 
Scriptures  declare  on  this  subject,  persist  in  maintaining  that  tiiey  have 
not  an  inclination  to  evil,  and  are  under  no  moral  incapacity  to  do  what  is 
right.  To  such  persons  the  same  reply  should  be  made  as  that  of  our 
Lord  to  the  ignorant  young  man  who  asked  him  what  he  should  do  to 
inherit  eternal  life.  "  If  thou  wilt  enter  into  life,  keep  the  command- 
ments." You  cannot  refuse  to  admit  that  this  is  your  duty.  You  ought 
to  love  God  with  all  your  heart,  and  soul,  and  strength,  and  in  all  things 
constantly  to  obey  him.  Have  you  done  so  ?  No  !  Then  on  your 
own  principles  you  are  justly  condemned,  for  you  say  that  you  can  do 
what  is  right,  and  yet  you  have  not  done  it :  If  then  you  will  not  sub- 
mit unconditionally,  and  without  reserve,  to  be  saved  in  the  way  which 
the  gospel  points  out,  in  which  you  learn  at  once  your  malady  and  the 
remedy  of  which  you  stand  in  need,  your  blood  will  be  upon  your  own 
head.  "  Now  you  say,  we  see  ;  therefore  your  sin  remaineth."  The 
whole,  then,  resolves  itself  into  this,  that  all  is  according  to  the  good 
pleasure  of  God.  "  Either  make  the  tree  good  and  his  fruit  good,  or 
else  make  the  tree  corrupt  and  his  fruit  corrupt;  for  the  tree  is  known 
by  his  fruit.  Every  good  tree  bringeth  forth  good  fruit,  but  a  corrupt 
tree  bringeth  forth  evil  fruit.  A  good  tree  cannot  bring  forth  evil  fruit, 
neither  can  a  corrupt  tree  bring  forth  good  fruit.  Ye  shall  know  them 
by  their  fruits."  Every  man,  then,  being  by  nature  bad,  must  be  made 
good  before  he  can  do  good.  In  this  and  the  two  preceding  verses  we 
observe  the  strong,  and  expressive,  and  accumulated  terms  in  which 
the  Apostle  describes  the  alienation  of  the  natural  man  from  God.  1st, 
He  declares  that  they  who  walk  after  the  flesh,  mind  the  things  of  the 
flesh  ;  2d,  that  the  minding  of  the  flesh  is  death  ;  3d,  that  the  carnal 
mind  is  enmity  against  God  ;  4th,  that  it  is  not  subject  to  the  law  of 
God  ;  5th,  that  so  great  is  the  corruption  of  the  carnal  mind,  that  this  is 
impossible. 

From  the  passage  before  us,  we  learn  how  miserable  the  state  of 
man  is  by  nature,  since  even  his  wisdom  and  intelligence  in  his  uncon- 
verted state  is  enmity  against  God,  so  that  he  cannot  submit  himself  to 
his  law.  We  learn,  too,  that  the  ability  both  to  will  and  to  do  anything 
good,  must  be  from  God.  We  should  adore  his  compassion  and  mercy 
to  us,  if  our  natural  enmity  against  him  has  been  subdued,  and  we  have 
been  reconciled  to  God  by  the  death  of  his  Son.  In  proportion  to  the 
greatness  of  this  compassion,  we  should  place  our  entire  confidence  in 
Him  as  our  covenant  God.     For  if  when  we  were  enmity  against  him 


344  ROMANS    VIII.,    9. 

he  loved  us,  liow  much  more  now  that  we  arc  reconciled  and  his  chil- 
dren.— Hoin.  v.,  10.  And  since  there  arc  still  remains  of  the  flesh,  and 
enmity  au;ainsl  (Jod  ant!  his  holy  law  in  our  minds,  we  oiif^hl  to  deny 
ourselves  daily,  and  ilee  to  hini  who  can  and  will  entirely  deliver  us 
from  the  body  of  this  death. 

V.  S. — So  then  they  thiit  are  in  the  flesh  cannot  please  God. 

This  is  the  result  of  what  has  been  said.  A  man  must  be  born  of  the 
Spirit  before  he  can  even  begin  to  serve  God.  How  unscriptural  and 
pernicious,  then,  is  that  system  which  teaches  men  to  seek  to  please  God 
by  commencing  a  religious  life,  that  God  may  be  induced  to  co-operate 
with  them  in  their  further  exertions.  If  the  man  who  is  not  horn  again 
cannot  please  God,  every  act  of  the  sinner  before  faith  must  be  displeas- 
ing to  God.  An  action  may  be  materially  good  in  itself;  but  unless  it 
proceed  from  a  right  motive — the  love  of  God,  and  be  directed  to  a  right 
end, — his  glory,  it  cannot  be  acknowledged  by  God.  Before  a  man's 
services  can  be  acceptable,  his  person  must  be  accepted,  as  it  is  said, 
"  The  Lord  had  respect  unto  Abel,  and  to  his  offering ^  "  Without 
faith  it  is  impossible  to  please  God."  It  is  by  faith  we  are  united  to 
Christ,  and  so  reconciled  to  God  ;  and  till  this  union  and  reconciliation 
take  place,  there  can  be  no  communion  with  him.  If,  then,  no  man 
who  is  in  the  flesh,  that  is,  in  his  natural  or  unconverted  state,  can  please 
God,  how  dreadful  is  the  situation  of  those  who  do  not  even  profess  to 
be  renewed  in  the  spirit  of  their  mind  !  How  many  are  there  who  dis- 
card the  idea  of  regeneration  !  However  specious  may  be  the  works  of 
such  persons  in  the  eyes  of  men,  they  cannot  please  God ;  and  not 
pleasing  God,  they  must  abide  the  condemnation  that  awaits  all  his 
enemies. 

V.  9. — But  ye  are  not  in  the  flesh,  but  in  the  spirit,  if  so  be  that  the  Spirit  of  God 
dwell  in  you.     Now,  if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his. 

In  the  preceding  verses  the  Apostle  had  given  a  description  of  carnal 
and  spiritual  mindedness.  Here  he  applies  what  he  had  said  to  those 
whom  he  was  addressing.  Ye  are  not  in  the  jlesJi,  but  in  t/ic  spirit. — 
As  the  flesh  is  here  taken  for  the  nature  of  man  corrupted  by  sin,  so  to 
be  in  the  flesh  signifies  to  be  in  a  state  of  natural  corruption.  On  the 
other  hand,  to  be  in  the  spirit  signifies  to  be  in  a  state  of  grace  or 
regeneration,  John  iii.,  6.  Flesh  is  a  principle  that  attaches  to  the 
earth,  and  the  things  of  the  earth  ;  but  the  spirit  of  regeneration  is  as 
a  light  which,  coming  from  heaven,  elevates  the  mind  to  those  things 
that  are  celestial.  As  to  the  vnderstandins,  the  man  in  the  flesh,  or  the 
carnal  man,  receiveth  not  the  things  of  the  Spirit  of  God,  for  they  are 
foolishness  unto  him,  but  he  who  is  in  the  spirit  or  spiritual,  knows  and 
approves  the  will  of  God,  having  "  the  spirit  of  wisdom  and  revelation 
in  the  knowledge  of  God,"  "the  eyes  of  his  understanding  being  en- 
lightened." The  //'///  of  the  carnal  man  is  such  that  the  imagination  of 
his  thoughts  is  only  evil  continually,  but  he  who  is  spiritual  has  his 
conscience  purged  from  dead  works  to  serve  the  living  God.     The  affcc- 


ROMANS    VIII.,    9.  345 

Hons  of  him  who  is  carnal  are  enmity  against  God,  and  in  rebellion 
against  his  law  ;  but  the  spiritual  man  delights  in  Ihe  law  of  God,  and 
loves  his  commandments.  The  former  considers  the  things  of  the  world 
as  his  sovereign  good ;  the  latter  seeks  the  things  that  are  above  at  the 
right  hand  of  God, 

Not  being  in  the  flesh,  but  in  the  spirit,  was  the  state  of  all  in  the 
church  at  Rome.  All  belonging  to  it  were,  as  far  as  man  could  judge, 
"  saints,"  chap,  i.,  7,  the  regenerated  children  of  God.  The  Apostle 
was  persuaded  that  they  were  all  "his  brethren"  in  Christ,  "full  of 
goodness,"  chap,  xv.,  14.  It  was  meet  for  him  to  think  this  of  them 
all,  Phil,  i.,  7.  They  were  not  then  in  the  corrupt  state  of  nature,  but 
in  the  Spirit,  walking  in  the  Spirit,  renewed  by  the  Spirit  of  God.  How 
different  at  that  period  was  the  church  at  Rome  from  that  apostate  body 
which  now  usurps  its  name.  Not  only  are  natural  or  carnal  men  recog- 
nized as  its  members,  but,  like  the  temples  of  heathenism,  it  is  filled 
with  abominations  and  filthiness. 

If  so  be  t/iat  the  spirit  of  God  dwell  in  you. — ^The  Apostle,  ih  order 
to  confirm  those  to  whom  he  wrote  in  the  assurance  of  their  happy  con- 
dition, now  calls  their  attention  to  the  evidence  of  being  in  a  converted 
state ;  namely,  the  indwelling  of  the  Holy  Spirit.  "  Hereby  we  know 
that  we  dwell  in  him,  and  he  in  us,  because  he  hath  given  us  of  his 
Spirit." — 1  John  iv.,  13.  This  indwelling  of  the  Spirit  is  a  sure 
evidence  of  a  renewed  state;  and  believers  should  be  careful  not  to 
grieve  the  Spirit,  and  should  labor  to  enjoy  a  constant  sense  of  his  pre- 
sence in  their  hearts. 

In  this  verse  the  word  spirit  in  the  first  occurrence  imports  the  gift 
and  grace  of  regeneration.  In  the  2d  and  3d  it  denotes  the  Author  of 
that  gift,  namely,  the  Holy  Spirit,  who  is  Jehovah,  a  person  in  the  self- 
existent  Godhead,  equal  with  the  Father  and  the  Son  in  every  attribute. 
He  is  called  the  Spirit,  as  being  the  breather  or  inspirer  of  spiritual  life. 
Everything  done  by  him  in  this  character  tends  to  holiness,  and  there-^ 
fore  he  is  so  often  called  the  Holy  Spirit.  It  is  his  divine  office  to  apply 
the  salvation  of  Jesus,  and  to  make  it  effectual.  He  does  all  in  the  heirs 
of  promise.  The  Father  gave  them  to  the  Son,  the  Son  redeemed  them, 
but  they  are  in  the  common  mass  of  corruption,  dead  in  trespasses  and 
sins,  till  the  Spirit  of  life  opens  their  hearts  to  receive  him,  enters  into 
them,  unites  them  by  faith  to  the  Saviour,  and  makes  them  the  subjects 
of  a  new  birth.  Of  the  Holy  Spirit  it  is  said,  1  Cor.  iii.,  16,  "Know 
ye  not  that  ye  are  the  temple  of  God,  and  that  the  Spirit  of  God  dwelleth 
in  you  ?"  If  it  be  asked  how  the  Holy  Spirit,  who  is  co-essential  with 
the  Father  and  the  Son,  and  consequently  infinite,  can  dwell  in  believers  1 
the  answer  is,  that  though  everywhere  present,  he  is  said  nevertheless  to 
dwell  in  them  on  account  of  his  operation  and  the  grace  of  regeneration, 
which  he  produces.  It  is  the  Holy  Spirit  who  unites  them  to  Christ  the 
Lord.  It  is  he  who  quickens  and  regenerates  them,  on  account  of  which 
regeneration  is  called  the  "  renewing  of  the  Holy  Ghost."  He  it  is 
who  leads,  rules,  and  governs  them,  as  it  is  said  in  the  14th  verse,  that 
as  many  as  are  led  by  the  Spirit  of  God  are  the  sons  of  God.  What 
this  expression,  "  dwell  in  you,"  imports  is,  that  being  united  to  Jesus 


346  ROMANS    VIII.,    9. 

Christ  and  rc|Tencrated,  the  Holy  Spirit  dwells  in  his  people,  not  as  inac- 
tive, but  operates  in  them  eontiiiually,  and  leads  and  f^overns  them.  In 
the  iii(i\vellin<^,  then,  of  the  Holy  Spirit,  is  included  his  gracious  and 
continuing  presence,  and  his  optMations  in  the  soul.  The  effects  of 
tliese  are  illumination,  sanctificalion,  supplication,  and  consolation.  Of 
the  Holy  Spirit,  one  of  the  early  Christian  writers  says,  "  He  is  the 
author  of  regeneration,  the  pledge  of  the  promised  inheritance,  and  as  it 
were,  the  handwriting  of  eternal  salvation,  who  makes  us  the  temple 
of  God  and  his  house,  who  interctdes  for  us  with  groanings  which  cannot 
be  uttered  ;  acting  as  our  advocate  and  defender,  dwelling  in  our  bodies 
and  sanctifying  them  for  inunortality.  He  it  is  who  fights  against  the 
flesh,  hence  the  flesh  fights  against  the  Spirit." 

It  is  Jesus  Christ  who  gives  to  his  people  the  Holy  Spirit.  "  It  is 
expedient  for  you,"  he  says,  "  that  I  go  away ;  for  if  I  go  not  away,  the 
Comfortor  will  not  come  unto  you,  but  if  I  depart,  I  will  send  him  unto 
you."  At  the  ancient  Pentecost,  God  gave  the  law  to  the  people  of 
Israel  fifty  days  after  the  institution  of  the  Passover.  Jesus  Christ,  as 
being  the  body  and  truth  of  the  typical  ordinances,  having  chosen  to  suffer 
at  the  feast  of  the  Passover,  was  pleased  also  to  send  forth  the  Holy 
Spirit  on  the  day  of  Pentecost,  who  by  his  power  accomplishes  in  the 
hearts  of  believers,  what  the  law  outwardly  required  ;  lor  the  law  was  a 
letter  written  in  stone,  and  therefore  in  itself  w'ithout  efficacy  ;  but  the 
Holy  Spirit  is  that  internal  power  which  he  puts  within  them  and  writes 
on  their  hearts.  As  then,  in  the  ancient  Pentecost,  God  had  given  the 
law  inscribed  in  tables  of  stone,  so  on  the  Christian  Pentecost  Jesus  Christ, 
by  the  power  of  his  Spirit,  writes  it  in  their  hearts.  "  Ye,"  says  the  Apostle, 
"  are  manifestly  declared  to  be  the  epistle  of  Christ,  ministered  by  us, 
written  not  with  ink,  but  with  the  Spirit  of  the  living  God,  not  in  tables 
of  stone,  but  in  fleshly  tables  of  the  heart."  And  why  do  we  so  often 
read  in  the  New  Testament  of  the  contrast  between  the  spirit  and  the 
letter,  but  to  teach  us  that  we  have  in  the  Christian  Pentecost  by  the 
Spirit  of  Christ,  the  truth  and  effect  which  the  law  in  vain  required  from 
sinners  ? 

Now,  or  rather,  But  if  any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  his. — Here  is  a  necessary  reservation.  If  the  Spirit  of  God  did 
not  really  dwell  in  any  of  those  whom  the  Apostle  addressed,  they  were 
still  in  the  flesh,  notwithstanding  all  their  profession  and  all  their  pre- 
sent appearances,  and  his  persuasion  respecting  them.  And  no  doubt 
some  wdl  be  found  to  have  escaped  for  a  time  the  pollutions  of  the  world, 
who  may  afterwards  show  that  they  were  never  renewed  in  heart.  Many 
ridicule  the  pretensions  of  those  who  speak  of  the  Holy  Spirit  as  dwelling 
in  believers;  yet  if  the  Spirit  of  God  dwell  not  in  any,  they  are  still  in 
the  flesh  ;  that  is,  they  are  enemies  to  God. 

The  same  Spirit  that  is  called  the  Spirit  of  God  in  the  preceding  part 
of  the  sentence,  is  in  this  latter  part  called  the  Spirit  of  Christ,  because 
Christ,  having  by  virtue  of  his  sacrifice  obtained  the  Spirit  for  his  people, 
sends  him  into  their  hearts,  John  xvi.,  7.  Christ,  then,  who  sends  the 
Holy  Spirit,  must  be  God.  Every  Christian  has  the  Spirit  of  Christ 
dwelling  in  him.     When  Chrit  takes  possession  of  any  man  as  his,  he 


ROMANS    VIII.,    10.  347 

puts  his  Holy  Spirit  within  him.     Without  the  presence  of  his  Spirit 
we  can  have  no  interest  in  Christ. 

V.  10. — And  if  Christ  be  in  you,  the  body  is  dead  because  of  sin  ;  but  the  spirit  is 
life  because  of  righteousness. 

The  Apostle  having  affirmed  in  the  second  verse,  that  the  law  of  the 
Spirit  of  life  had  made  him  free  from  the  law  of  sin  and  death  ;  and 
having  declared  in  the  3d  and  4th  verses,  in  what  manner  we  are  freed 
from  the  law  as  the  law  of  sin,  it  remained  for  him  to  show  how  we  are 
freed  from  it  as  the  law  of  death.  This  he  accordingly  does  here  and  in 
the  following  verse.  In  the  7th  and  8th  verses,  he  had  confirmed  his 
declaration  in  the  6th,  that  to  be  carnally  minded  is  death  ;  he  now 
illustrates  the  opposite  declaration,  that  to  be  spiritually  minded  is  life. 
He  admits,  however,  that  notwithstanding  the  believer's  communion  with 
Christ,  the  body  is  dead  ;  but  to  this  he  opposes  the  double  consolation 
of  the  eternal  life  of  our  souls  on  account  of  the  righteousness  of  Christ, 
and,  in  the  next  verse,  the  resurrection  of  our  bodies  through  the  indwell- 
ing of  the  Holy  Spirit. 

There  is  in  this  verse  a  triple  opposition  :  first,  of  the  body  to  the 
soul ;  second,  of  a  state  of  death  to  a  state  of  life  ;  third,  of  sin  to  right- 
eousness. It  was  necessary  to  remove  the  objection  replied  to  in  this 
verse,  especially  as  the  Apostle  had  said,  that  to  those  who  are  in  Christ 
Jesus  there  is  no  condemnation.  Whence,  then,  it  might  be  asked,  does 
it  happen  that  we  who  are  in  him  are  still  subject  to  death  like  other 
men  1  He  answers,  If  Jesus  Christ  be  in  you  the  body  indeed  is 
dead  because  of  sin,  but  the  spirit  is  life  because  of  righteousness.  In 
what  follows,  he  abundantly  shows  that  the  temporary  sufferings  of  be- 
lievers, among  which  is  the  death  of  the  body,  are  not  woithy  to  be 
compared  with  the  glory  that  shall  be  revealed  in  them  ;  and  that  in  the 
meantime  all  things  that  happen  to  them  are  working  for  their  good. 
The  term  body  is,  in  this  verse,  to  be  taken,  as  is  evident  from  the  fol- 
lowing verse,  in  its  literal  signification ;  and  by  the  spirit,  as  opposed  to 
it,  is  meant  the  soul,  as  in  the  16th  verse,  where  our  spirit  is  distinguish- 
ed from  the  Holy  Spirit. 

And,  or  rather,  But  if  Christ  he  in  you. — The  Apostle  has  just  affirm- 
ed, that  if  any  man  have  not  the  Spirit  of  Christ  he  is  none  of  his  ;  but 
if  he  be  in  us,  then  the  consequences  here  stated  follow.  Jesus  Christ, 
in  regard  to  his  Divine  nature,  is  everywhere  present ;  but  he  is  in  a 
special  manner  in  believers,  as  it  is  said,  Eph.  iii.,  17,  "  That  Christ  may 
dwell  in  your  hearts  by  faith."  This  indwelling  of  Christ  signifies  two 
things  ;  namely,  the  close  and  intimate  union  we  have  with  him,  and  his 
operation  in  us.  As  the  Scriptures  declare  that  Jesus  Christ  is  in  us,  so 
they  also  assure  us  that  we  are  in  him. — Ch.  viii.,  1 ;  1  Cor.  i.,  30  ;  2 
Cor.  v.,  17  ;  Col.  i.,  27,  And  thus  we  dwell  in  him  and  he  in  us. — 
John  vi.,  56.  This  union  with  Jesus  Christ  is  necessary,  in  order  that 
he  should  work  in  us.  For  he  works  only  in  his  members  ;  so  that, 
for  this  purpose,  we  must  be  first  incorporated  in  him. — John  xv.,  4. 
By  this  union  we  participate  in  his  grace  ;  because,  as  we  are  in  him  and 
he  in  us,  we  have  all  things  with  him  in  common.     Our  sins  are  reputed 


348  noMANs  VIII.,  10. 

his  sins,  and  his  ric^litenusnrss  ours.  He  tli.it  persecutes  his  people  per- 
secutes him  ;  he  that  touclif  s  them  touches  the  jipple  of  his  eye.  And 
as  in  tliis  lile  they  partake  of  his  grace,  so  in  the  life  to  come  they  shall 
partic  ipate  in  his  glory. 

Tln'  body  is  dead. — Notwithstanding  our  union  with  Jesus  Christ 
our  bodies  are  dead.  The  Scriptures  speak  of  three  kinds  of  death  ; 
one  is  in  this  life,  the  other  at  the  end  of  this  life,  and  the  third  after 
life.  The  first  is  spiritual  death,  Eph.  ii.,  1  ;  Col.  ii,,  13.  Natural 
death  takes  place  at  the  separation  of  the  soul  from  the  body,  and  after 
this  life  is  the  second,  or  eternal  death,  which  consists  in  everlaslifig  de- 
struction from  the  presence  of  the  Lord.  It  is  only  of  ihc  second  or 
natural  death  that  the  Apostle  here  speaks,  for  believers  are  delivered 
from  the  first  and  the  third.  He  says  the  body  is  dead,  to  show  liiat  it 
is  the  lowest  part  of  man  that  for  a  time  is  affected  by  death,  as  it  is 
said,  "  Then  shall  the  dust  return  to  the  earth  as  it  was." — Eccl.  xii.,  7. 

Because  of  sin. — Men  die  for  the  sin  of  Adam.  "  By  one  man  sin 
entered  into  the  world  and  death  by  sin,"  and  (iod  said,  "  in  ihc  day 
that  thou  eatcst  thereof,  thou  shall  surely  die."  But  why  do  believers 
die,  since  death  is  the  punishment  of  sin,  and  as  to  them  God  had  re- 
mitted this  punishment?  for  the  Apostle  shows,  chap,  iv.,  that  their  sins 
are  not  imputed  to  them  ;  in  chapter  vi.,  that  they  are  dead  to  sin ;  and 
in  the  beginning  of  the  chapter  before  us,  that  there  is  no  condemnation 
to  them  which  are  in  Christ  Jesus.  Jesus  Christ,  too,  has  made  com- 
plete satisfaction  for  the  punishment  of  their  sins,  sin  having  been  con- 
demned in  his  flesh.  1'hc  Apostle  also  says,  "  Christ  has  redeemed  us 
from  the  curse  of  the  law,  being  made  a  curse  for  us  ;  but  death  is 
among  the  curses  of  the  law  ;  we  must  then  distinguish  between  death 
considered  in  itself,  and  in  its  nature,  and  as  having  clianged  its  nature 
in  Jesus  Christ  our  Lord.  In  itself  death  is  the  punishment  of  sin  and 
the  curse  of  the  law,  and  it  is  such  to  the  wicked  and  unbelievers. 
But  by  the  work  of  Christ  it  is  to  his  people  no  more  a  punishment  of 
sin,  but  the  destruction  of  sin.  It  is  no  more  the  curse  of  the  law,  but 
is  changed  into  a  blessing,  and  has  become  the  passage  to  eternal  life, 
and  the  entrance  into  the  heavenly  paradise. 

The  death  of  believers  does  not,  then,  in  the  least  degree,  derogate 
from  the  complete  satisfaction  of  Jesus  Christ,  and  the  perfect  redemp- 
tion from  the  curse  of  the  law  ;  since  their  death  is  not  a  punishment 
of  sin  in  vindictive  justice,  as  all  the  afflictions  of  this  life  as  well  as 
death  are  to  the  enemies  of  God.  But  by  Jesus  Christ  in  respect  to 
those  whom  the  Father  hath  given  to  him,  and  who  are  united  to  him, 
God  acts  in  mercy,  and  afflictions  and  death  are  only  chastisements  from 
his  fatherly  hand  ;  trials  of  their  faith,  and  salutary  discipline,  as  the 
Apostle  in  this  chapter  declares  that  all  things  work  together  for  their 
good  ;  and  in  the  1st  Epistle  to  the  Corinthians,  iii.,  22,  thai  all  things 
arc  theirs,  whether  life  and  death.  Without  then  making  void  ihc  first 
sentence  awarding  death,  God  has  established  another  covenant,  which 
is  that  of  grace,  according  to  which  those  who  partake  in  the  death  O; 
Christ,  by  which  that  sentence  was,  as  to  them,  carried  into  full  execu 
tion,  must  indeed  die  ;  but  death  to  them  is  swallowed   up  in  victory  ; 


ROMANS    VIII.,    10.  349 

and  instead  of  the  day  ot  their  death  being  a  day  of  punislnncnt  of  sin, 
it  is  a  day  of  triumph  over  death.  The  death  of  the  body  is  as  to  them 
the  preparation  for  its  immortaHty  and  incorruption,  as  the  seed  deposit 
cd  in  the  earth  passes  in  such  a  way  through  death  as  to  overcome  it> 
and  revives  and  fructifies,  so  that  when  in  tlic  earth  it  is  not  lost.  In 
hke  manner,  the  bodies  of  behevers  do  not  perish  by  death,  but  derive 
from  the  grave  what  is  contrary  to  its  natural  character.  They  are 
sown  in  corruption,  but  they  are  to  rise  in  incorruption.  They  are  sown 
in  weakness,  but  they  are  to  rise  in  power.  They  are  sown  in  dishon- 
or, but  they  are  to  rise  in  glory.  They  are  sown  natural  bodies,  but 
they  are  to  rise  spiritual  bodies.  And  as  to  the  soul,  death  indeed 
separates  it  from  the  body,  but  transmits  it  to  God.  It  is  evident,  then, 
that  such  a  deatii  is  not  a  punishment  of  sin,  or  a  curse  of  the  law. 
Its  end  and  use  to  the  regenerate,  as  to  their  bodies,  is  to  extirpate 
and  destroy  the  sin  that  remains  in  them  ;  they  must  die  in  order  to  be 
purified.  The  infusion  of  that  moral  poison  has  so  corrupted  our 
bodies,  that,  like  the  leprous  house,  they  must  be  taken  down  and  re- 
newed, to  be  purified  from  sin.  As  the  grain  is  not  quickened  except 
to  die,  in  the  same  way  our  bodies  die  and  moulder  in  the  dust  to  be 
revived  and  reconstructed  in  holiness. 

If  it  be  said,  that  God  without  dooming  his  people  to  die  could  have 
changed  them  in  a  moment,  in  the  twinkling  of  an  eye,  as  he  will  do 
with  respect  to  those  who  shall  survive  to  the  day  of  his  coming,  it 
should  be  considered  that  the  wisdom  of  God  hath  judged  it  proper  that 
the  believer  should  be  subjected  to  the  death  of  the  body.  This  tends 
to  lead  him  to  hold  sin  in  abhorrence  whence  death  proceeds.  He  also 
sees  in  death  the  goodness  and  the  severity  of  God,  and  by  it  and  his  other 
afflictions  he  may  judge  what  will  be  the  end  of  those  whom  God  pun- 
ishes in  his  anger.  He  may  observe  in  it  tlie  goodness  of  God  to  him 
in  depriving  it  of  its  sting,  and  ordering  it  so  tliat  he  may  more  fully 
taste  the  sweetness  of  a  lasting  and  inrimortal  life.  Such  discipline, 
too,  tends  to  humble  the  believer,  by  which  also  his  graces,  given  to 
him  by  God,  are  increased,  and  the  power  of  the  Lord  made  manifest 
in  his  weakness.  Finally,  believers  die,  that  in  their  death  they  may  be 
conformed  to  Jesus  Christ;  for  if  he  died,  shall  they,  who  are  his  mem- 
bers, be  exempt  from  this  lot?  and  if  he  must  in  that  way  enter  into  his 
glory,  shall  they,  who  are  his  members,  enter  by  another  way  ?  And  this 
assuredly  is  a  great  consolation,  that  in  dying  wc  follow  Jesus  Christ, 
our  head,  who  hath  gone  before  us. 

The  eye  of  nature,  which  loves  its  preservation,  regards  death  with 
fear,  in  which  it  sees  its  destruction.  The  eye  of  the  flesh,  which  is 
enmity  against  God,  regards  it  with  still  greater  dread,  perceiving  in  it 
the  summons  to  stand  before  the  tribunal  of  God.  But  the  believer, 
by  the  eye  of  faith,  discovers  in  death  what  dissipates  the  fears  of  na- 
ture, and  repels  the  despair  of  the  flesh.  To  nature  which  apprehends 
its  destruction,  faith  opposes  the  vv^eakness  of  death,  which  cannot  pre- 
vent the  resurrection  ;  and  to  the  condemnation  which  the  flesh  appre- 
hends, opposes  that  life  which  it  discovers  under  the  mask  of  death. 


350  ROMANS    VIII.,    10. 

It  sees,  that  though  its  appearance  be  tcirific,  yet  in  Christ  it  has  lost 
its  sting.  It  is  Hkc  the  plianloin  walking  on  the  sea  which  approached 
to  the  terrified  disciples,  but  it  was  Jesus  Christ  their  Lord  and  Saviour. 
If  unknown  evils  that  may  happen  in  death  be  apprehended,  the  be- 
liever remembers  that  the  very  hairs  of  his  head  are  all  numbered. 
Jesus  who  is  with  him  he  knows  will  not  abandon  him.  He  will  not 
permit  him  to  be  tempted  above  what  he  is  able  to  bear,  for  "  precious 
in  the  sight  of  the  Lord  is  the  death  of  his  saints." 

The  nature,  then,  of  death,  is  changed  to  believers  by  Jesus  Christ, 
so  that  "  the  day  of  their  death  is  better  than  the  day  of  their  birth." 
Death  to  them  is  no  more  a  curse,  but  a  blessing,  which  puts  an  end 
to  their  sins  and  troubles,  causing  them  to  pass  to  perfect  holiness  and 
happiness,  and  from  being  absent  from  the  Lord  to  carry  them  into  his 
orescncc  in  paradise.  From  being  strangers  on  the  earth,  it  introduces 
them  into  their  heavenly  inheritance.  From  their  wanderings  and  agi- 
tations here  below,  it  brings  them  into  the  haven  of  everlasting  rest. 
If  the  children  of  Israel,  wiicn  they  arrived  at  the  river  Jordan,  were  dis 
mayed  at  the  overflowings  of  its  waters,  had  they  not  reason  to  rejoice 
when  they  beheld  on  the  other  side  that  fertile  land  which  God  had 
promised  them,  and  into  which  they  were  about  to  enter  to  enjoy  its 
fruits  ?  But,  above  all,  had  they  not  cause  of  encouragement  when 
they  saw  that  the  ark  of  the  covenant  was  in  the  midst  of  Jordan  ? 
Death  is  the  passage  of  Jordan  by  whicii  believers  enter  the  hea- 
venly Canaan.  In  order  that  its  waves  may  not  overwhelm  them  in 
passing,  Jesus  Christ  arrests  them,  since  he  is  in  his  people,  and  con- 
sequently with  them.  This  was  David's  support,  "  Though  I  walk 
through  the  valley  of  the  shadow  of  death  I  will  fear  no  evil ;  for 
thou  art  with  me."  When  the  devouring  lion  roars  around  his  people, 
ready  to  destroy  them,  Jesus  himself  is  still  nearer  to  defend  them  ;  and 
he  commands  his  angels  to  encamp  about  them,  who  have  in  charge 
to  bear  their  spirits  to  the  paradise  of  Ciod. 

But  the  spirit  is  life. — To  the  fact  that  the  body  is  dead,  the  Apostle  here 
opposes,  as  a  ground  of  comfort,  the  consideration  that  our  souls  are  life. 
The  life  here  spoken  of  is  the  life  of  God  in  the  soul ;  it  is  the  new  and 
eternal  life  which  his  Spirit  communicates  in  regeneration.  The  souls 
of  believers  are  possessed  of  this  spiritual  life,  of  which  the  Scriptures 
inform  us  when  they  say  that  (lod  hath  "  quickened  us  together  with 
Christ."  "  Whoso  eateth  my  flesh  and  drinketh  my  blood  hath  eternal 
life."  It  is  life  and  eternal  life  already  possessed,  and  the  commence- 
ment of  that  glorious  life  which  shall  be  enjoyed  in  heaven.  It  is  the 
blessing  which  the  Lord  connnands,  "even  life  for  evermore."  This  life, 
which,  being  borne  down,  by  so  many  incumbrances  here,  is  still  feeble 
and  but  imperfectly  enjoyed,  shall,  in  the  world  to  come,  flourish  in  full 
vigor  and  without  any  abatement.  It  is  the  life  of  our  Lord  and  Savi- 
our, subsisting  in  him  and  derived  from  him.  In  him  his  people  shall 
rise,  and  live,  and  live  for  ever.  He  himself  hath  said,  "  I  am  the  re- 
surrection and  the  life  :  he  that  believeth  in  me,  though  he  were  dead, 
yet  shall  he  live  :  and  whosoever  liveth,  and  believeth  in  me,  shall 
never  die." 


ROMANS    VIII.,    10.  351 

In  the  verse  before  us,  we  have  a  remarkable  example  of  the  accu- 
racy with  which  the  Scriptures  are  written.  The  Apostle  does  not 
say  that  the  body  is  dead,  and  the  Spirit  alive  or  living ;  or  that  the 
body  is  death,  and  the  spirit  life.  Either  of  these  would  have  formed 
the  natural  contrast ;  but  neither  would  have  conveyed  the  important 
sense  of  this  passage,  but,  on  the  contrary,  a  false  one.  He  says  the 
body  is  dead,  and  the  spirit  is  life.  The  body  is  not  death,  that  is,  in 
a  stale  of  everlasting  death.  It  is  only  dead,  and  shall  live  again. 
On  the  other  hand,  the  spirit  is  not  merely  said  to  be  alive,  which  it 
might  be,  although  under  sentence  of  death,  afterwards  to  be  inflicted  ; 
but  it  is  life,  in  the  sense  of  that  declaration  of  our  Lord,  "  He  that 
hath  the  Son  hath  life."  The  body  is  dead  on  account  of  sin  ;  that  is, 
the  body  is  not  only  mortal,  but  may,  in  some  sense,  be  said  to  be 
already  dead,  being  under  sentence  of  death,  and  in  constant  progress 
towards  dissolution.  It  remains  with  its  infirmities  unaltered.  There 
is  no  difference  between  the  body  of  the  wicked  man  and  the  body  of 
the  believer.  Every  one  may  perceive  a  difference  in  their  minds. 
The  believer's  body  is  dead  because  of  sin,  according  to  the  origi- 
nal sentence,  "Dust  thou  art,  and  unto  dust  shalt  thou  return."  But 
the  spirit  is  life — possessed  of  life  eternal,  in  virtue  of  its  union  with 
him  who  is  "  the  life." 

Because  of  righteousness. — Here  a  great  diflSculty  is  removed  ;  for 
it  may  be  said,  if  our  bodies  are  dead  because  of  sin,  how  is  it  that  our 
souls  are  life,  since  they  are  stained  with  sin,  and  that  it  is  on  account 
of  their  sinfulness  that  our  bodies  are  infected  with  the  same  malady  ? 
The  Apostle,  in  answer,  brings  into  view  the  righteousness  of  him  who 
is  in  us,  and  shows  that  it  is  on  account  of  his  righteousness  that  our 
souls  are  life.  And  this  necessarily  follows  ;  for  if  we  have  such 
union  with  our  Lord  and  Saviour,  that  we  are  flesh  of  his  flesh  and 
bone  of  his  bones,  that  we  are  his  members,  and  if  he  and  we  are  one, 
his  righteousness  must  be  ours  ;  for  where  there  is  one  body,  there  is 
one  righteousness.  On  the  other  hand,  through  the  same  union  our 
sins  have  been  transferred  to  him,  as  is  said  by  the  Prophet  Isaiah, 
"  The  Lord  hath  laid  on  him  the  iniquities  of  us  all."  And  the  Apostle 
Peter  says,  that  he  "  bore  our  sins  m  his  own  body  on  the  tree  ;"  he 
bore  their  punishment.  "  He  was  made  sin  for  us  who  knew  no  sin, 
that  we  might  be  made  the  righteousness  of  God  in  him."  An  exchange, 
then,  of  sin  and  righteousness  has  taken  place.  By  imputation  he  has 
been  made  sin,  and  by  imputation  we  also  are  made  righteousness. 
Jesus  Christ,  as  being  the  Surety  of  the  new  covenant,  has  appeared 
before  God  for  us,  and  consequently  his  righteousness  is  ours. 

In  the  verse  before  us  we  have  an  undeniable  proof  of  the  imputa- 
tion to  us  of  righteousness,  for  otherwise  it  would  be  a  manifest  contra- 
diction to  say  that  we  die  on  account  of  our  sins,  and  that  we  have  life 
on  account  of  our  righteousness  ;  for  what  is  sin  but  the  opposite  of 
righteousness  ?  Whoever,  then,  dies  on  account  of  the  sin  that  is  in 
him,  cannot  obtain  life  by  his  own  righteousness.  Now,  if  all  men  die 
on  account  of  sin,  as  the  Apostle  here  teaches,  then  no  man  can  have 
life  by  his  own  righteousness. 


352  ROMANS    Vltl.,    1  1. 

V.  It. — T?ut  if  thn  Spirit  of  liitn  that  raised  up  Jesus  from  tho  dond  dwell  in  you,  he 
that  raised  Clirist  from  tlie  dead  ahall  also  (|uicken  your  mortal  bodies  by  his  Spirit  that 
dwelleth  in  you. 

The  Apostle  licre  obviates  a  difficulty  which  mifrht  present  itself 
from  what  he  had  said  in  the  preceding  verse,  of  the  bodies  of  believ- 
ers being  dead  though  their  souls  have  life,  lie  now  assures  them 
that  if  the  Spirit  of  (jod  who  raised  Jesus  from  the  dead  dwells  in 
them,  (u)d  will  also  raise  up  their  bodies,  though  at  present  mortal. 
Thus  he  sets  before  them,  first  the  resurrection  of  Jesus  Christ,  and 
next  their  own  resurrection,  as  being  his  members  ;  for  he  deduces  their 
resurrection  from  his  resurrection.  Their  Head  has  conquered  death 
and  the  grave,  and  with  him  they  shall  overcotnc.  Their  freedom, 
then,  from  death,  he  rests  on  the  same  foundation  on  which  he  had 
already  shown  that  their  freedom  from  sin  was  secured — on  Jesus 
Christ,  the  Surety  of  (Jod's  gracious  covenant. 

The  Apostle  elsewhere  proves  the  resurrection  of  the  bodies  of 
believers  by  comparing  Jesus  Christ  with  Adam,  saying,  "  As  in  Adam  all 
die,  even  so  in  Christ  shall  all  be  made  alive,"  1  Cor.  xv.,  22.  Show- 
ing that  if  we  do  not  rise  by  virtue  of  Jesus  Christ  our  Lord,  Christ 
would  be  inferior  to  Adam.  For  could  the  sin  and  death  of  Adam 
have  more  power  to  subject  those  who  were  in  him  to  death,  than  the 
righteousness  and  resurrection  of  Jesus  Christ  to  deliver  those  who  are 
in  him  from  death  ?  The  Apostle  also  declares  that  Jesus  Christ  hav- 
ing risen  from  the  dead  has  become  the  first  fruits  of  them  that  slept 
and  adds,  "  every  man  in  his  own  order,  Christ  the  first  fruits,  after- 
wards they  that  are  Christ's  at  his  coming."  This  he  does  for  the  pur- 
pose of  showing  that  as  the  first  fruits  of  the  ground  precede  the 
harvest,  so  the  first  fruits  of  the  resurrection  of  Christ  will  be  followed 
by  that  great  harvest,  in  which  the  bodies  of  believers  sown  in  the 
earth  after  having  died  like  grain  cast  into  it,  shall  be  revived  and 
raised  up.  The  life  which  has  been  communicated  to  our  soids, 
will  at  the  glorious  resurrection  be  also  comrnunicated  to  our  bodies. 
All  men  will  then  arise,  but  not  in  glory,  as  all  will  not  arise  in  virtue 
of  the  resurrection  of  our  Lord.  The  wicked  shall  arise  by  the  power 
of  their  judge,  to  receive  in  their  body  the  punishment  of  their  sins, 
and  to  suffer  "  the  second  death  ;"  but  believers  in  virtue  of  the  resur- 
rection, and  by  the  Spirit  of  Jesus  Christ  as  their  head.  For  that 
Spirit  which  has  been  communicated  to  them  from  Jesus  Christ,  as 
from  the  head  to  the  members,  and  who  hath  made  their  bodies  his 
temples  on  earth,  will  raise  them  from  the  dust,  and  will  perfect  his 
work  in  them.  Believers,  then,  may  defy  the  grave,  and  glory  over 
death,  being  assured  of  this  resurrection.  From  tlie  guilt  of  sin  they 
have  been  delivered,  it  being  "  condemned"  in  Christ — punished  in 
his  death ;  from  the  power  of  death  they  are  released  by  his  resurrec- 
tion. On  Jesus  Christ,  then,  the  sure  foundation,  is  the  whole  of  our 
salvation  built.  In  him  God  is  well  pleased.  Through  him  the  Holy 
Spirit  is  vouchsafed.  Christ  is  the  Alpha  and  the  Omega.  He  is  the 
"All  in  All." 

Quicken  your  mortal  bodies. — From  this  it  appears  that  as  to  their 


ROMANS    VIII.,    n.  353 

substance  the  bodies  of  believers  will,  in  their  resurrection,  be  the 
same  as  those  that  died.  "  Though  after  my  skin  worms  destroy  this 
body,  yet  in  my  flesh  shall  I  see  («od,"  Job  xix.,  26.  "  Tiiy  dead 
men  shall  live,  together  with  my  dead  body  shall  they  arise.  Awake 
and  sing,  ye  that  dwell  in  the  dust :  for  thy  dew  is  as  the  dew  of  herbs, 
and  the  earth  shall  cast  out  the  dead,"  Isa.  xxvi.  19.  Tlie  soul  of  each 
man  will  be  reunited  to  his  own  body  in  wiiich  he  has  done  good  or 
evil.  For  as  the  body  is  the  organ  of  the  soul  in  this  world,  so  it  must 
participate  in  the  felicity  or  punislnnent  that  shall  follow,  whether  the 
whole  man  has  remained  under  the  law  or  has  been  received  into  the 
covenant  of  grace.  But  as  to  the  qualities  of  the  bodies  of  believers, 
these  will  be  different  from  what  they  were  here,  as  the  Apostle  teaches, 
1  Cor.  XV.,  50.  For  as  in  this  world  they  have  borne  the  image  of  the 
first  man,  who  w^as  of  the  earth,  earthy  ;  so  in  the  resurrection,  when 
this  corruptible  shall  put  on  incorruption,  they  shall  bear  the  image  of 
the  second  man,  who  is  heavenly,  the  bodies  of  their  humiliation  being 
fashioned  like  unto  the  glorious  body  of  the  Son  of  God,  Phil,  iii.,  21, 
— not  only  in  having  a  perfect  beauty,  exempt  from  all  maladies,  but  as 
being  spiritual,  adapted  to  their  spiritual  and  heavenly  state.  And  as 
when  Jesus  was  transfigured,  his  face  did  shine  as  the  sun,  and  his  rai- 
ment was  white  as  light,  so  the  righteous  shall  shine  forth  as  the  sun 
in  the  kingdom  of  their  Father,  From  all  this  we  may  judge  what 
will  be  the  condition  of  the  soul,  and  what  its  glory  conformable  to  so 
glorious  a  body.  We  see  also  what  is  the  death  of  believers,  which  is 
only  a  sleep,  since  it  is  to  be  followed  by  such  a  resurrection.  In  as 
much  as  this  mystery  of  the  resurrection  exceeds  our  reason,  so  is  it 
clearly  represented  to  us  in  Scripture.* 

By  his  Spirit  that  dwelleth  in  you. — The  indwelling  of  the  Holy 
Spirit,  who  communicates  life  to  those  who  are  habitations  of  God 
through  him,  is  here  set  before  believers  as  a  pledge  that  their  bodies 
shall  not  remain  under  the  power  of  death.  This  indwelling,  which 
renders  their  resurrection  certain,  imports  his  love,  his  government,  the 
operation  of  his  grace,  and  his  care  to  adorn  and  beautify  the  temple 
in  which  he  resides  ;  and  the  end  of  it  is  to  confer  everlasting  hfe, 
everlasting  purity,  everlasting  communion  with  himself.  It  would  be 
derogatory  to  the  majesty  and  glory  of  the  blessed  Spirit  to  allow  those 
bodies,  in  which  he  dwelt  as  his  temple,  to  lie  for  ever  in  ruins  in  the 
dust.  And  God,  who  raised  up  Jesus  Christ  from  the  dead,  that  great 
shepherd  of  the  sheep,  through  the  blood  of  the  everlasting  Covenant, 

*  Mr.  Stuart  explains  the  quickening  of  our  mortal  bodies,  as  signifying — "  Will 
make  them  active  instruments."  But  we  do  not  see  any  alteration  made  in  this  world 
on  the  bodies  of  believers.  They  are,  indeed,  made  active  instruments,  but  this  is  not 
by  any  change  on  their  bodies,  but  in  the  mind  which  governs  them.  Besides,  any 
change  that  in  this  respect  might  be  supposed  to  take  place  on  the  members  of  the 
body,  would  take  place  at  tiie  renewing  of  the  mind.  But  the  change  here  spoken  of 
contemplates  sometiiing  future,  which  has  not  yet  taken  place.  Dr.  Macknight  para- 
phrases the  words  thus,  "  Will  make  even  your  dead  bodies,  your  animal  passions,  to- 
gether with  the  members  of  your  mortal  bodies  alive,  that  is,  subservient  to  the  spi- 
ritual life."  But  animal  passions,  under  the  figure  of  dead  bodies),  must  mean  the 
animal  passions  as  they  are  sinful,  and  sin  is  never  turned  into  holiness.  The  flesh  is 
not  subject  to  the  law  of  God,  and  never  will  be. 

23 


354  ROMANS    VIII.,     11. 

will  raise  up  the  bodies  of  liis  ]>coplc  in  virtue  of  tliat  blood,  which 
purchased  not  only  the  redeiri{)tion  of  iheir  souls,  but  also  of  their 
bodies,  v.,  2'].  The  power  and  efllracy  of  the  three  glorious  persons 
of  llie  (Jodhead  are  thus  broui^ht  into  view  as  securing  the  complete 
re-estnbiislinient  of  the  bodies  of  believers,  which,  though  at  present 
mortal,  shall  hereafter  partake  in  all  the  glories  and  blessedness  of 
eternal  life. 

This  concurrence  of  the  power  of  the  Godhead  in  the  plan  of  re- 
demption, in  which  the  Father  provides  for  our  salvation,  the  JSon  merits 
it,  and  the  Holy  Spirit  applies  it,  is  established  in  a  multitude  of  pas- 
sages of  the  Holy  Scriptures.  In  this  economy  the  Father  occupies 
the  place  of  the  founder  of  the  Church,  the  sovereign  of  the  world,  the 
protector  and  avenger  of  his  laws,  and  the  first  director  of  the  work  of 
our  salvation.  The  Son  lias  become  the  mediator  between  God  and 
man,  to  do  everything  necessary  for  our  redemption,  while  the  Holy 
Spirit  has  assumed  the  office  of  the  Comfortor  and  sanclificr  of  the 
church.  The  first  preparation  for  our  salvation  is  found  in  what  the 
Father  has  done,  namely,  in  the  plan  which  he  has  formed,  in  the 
election  of  his  people,  and  his  giving  them  to  his  Son  ;  in  the  appoint- 
ment of  the  sacrifice,  in  the  transfer  of  our  sins  to  him  who  has  sufi'er- 
ed,  and  in  respect  to  the  satisfaction  he  has  received.  The  second  step 
is  seen  in  what  the  Son  has  merited  and  effected  in  coming  into  the 
world,  by  his  obedience,  his  death,  and  resurrection.  The  third  disco- 
vers the  Holy  Spirit  making  actual  application  of  the  whole,  uniting  us 
to  the  Saviour,  producing  in  us  faith  and  sanctification,  diffusing  in  our 
hearts  the  sentiment  of  our  peace  with  God  in  our  justification,  causing 
us  to  persevere  to  the  end,  and  raising  us  up  again,  as  he  will  do,  at 
the  last  day.  In  this  divine  economy  the  Son  has  received  his  mission 
from  the  Father  to  come  into  the  world.  On  this  account  he  so  often 
refers  his  first  advent  to  his  being  sent  by  the  Father  to  take  on  himself 
the  office  of  the  Prophet,  the  Priest,  and  the  King  of  his  Church.  To 
this  inequality  of  office  such  passages  as  the  following  ought  to  be  re- 
ferred : — "  My  Father  is  greater  than  I,"  John  xiv.,  2b ;  and  that  in  ] 
Cor.  XV.,  28,  where  it  is  said,  "  Then  shall  the  Son  also  himself  be 
subject  unto  him ;"  thus  terminating  his  mediatorial  office  in  delivering 
up  the  kingdom  bv  an  act  of  humiliation,  in  the  same  way  as  he  had 
entered  upon  it.  For  in  neither  of  these  texts  is  any  personal  inequali- 
ty spoken  of  between  the  Father  and  Son  ;  but  an  inequality  of  office, 
according  to  which  the  Father  is  greater  than  the  Son,  and  the  Son  in- 
ferior to  the  Father. 

The  resurrection  of  Christ,  in  the  passage  before  us,  is  ascribed  to 
the  Father  and  the  Holy  Spirit ;  but  in  other  places  this  is  also  ascribed 
to  the  Son  himself.  The  Father,  and  the  Holy  Spirit,  and  the  Son, 
then,  must  be  one  (iod.  It  is  only  those  in  whom  the  Spirit  of  God 
that  raised  Jesus  from  the  dead  dwells,  who  shall  have  their  mortal 
bodies  thus  quickened,  so  as  to  rise  again  in  glor}'.  Christ,  indeed, 
will  also  raise  his  enemies,  but  his  own  people  will  be  made  alive, 

—which  is  never  said  of  the  wicked, — to  hve  with  him  in  glory  for 

ever. 


ROMA.NS   VIII.,    13.  355 

V.  12. — Therefore,  brethren,  we  are  debtors,  not  to  the  flesh,  to  live  after  the  flesh. 

This  is  a  consequence  drawn  from  what  the  Apostle  had  said  with  re- 
ference to  the  state  of  enmity  against  God,  and  of  the  death  of  those 
who  are  in  the  flesh  ;  and  Hkewise  from  what  he  had  been  showing  to 
be  the  great  privilege  of  believers,  as  being  not  in  the  flesh  but  in  the 
Spirit ;  as  having  the  Spirit  of  God  dwelling  in  them  ;  and  not  only- 
giving  life  to  tiicir  souls,  but  securing  the  future  quickening  and  raising 
of  their  bodies.  From  all  this  he  infers  their  obligation  to  live  a  holy 
life  in  walking  according  to  the  Spirit  in  the  character  which  he  had 
shown  belonged  to  them.  They  were  not  then  debtors  to  the  flesh,  tiie 
state  in  which  they  had  been  by  nature,  which  is  a  state  of  corruption, 
guilt,  and  weakness,  to  live  after  the  flesh,  either  to  expect  life  from  its 
best  eff'orts,  or  to  obey  it  in  its  lusts.  The  ways  of  the  flesh  promise 
happiness,  but  misery  is  their  reward.  On  the  contrary,  it  is  implied 
that  they  were  debtors  to  God,  to  whom  they  were  under  so  great  obli- 
gations as  being  redeemed  from  the  law  of  sin  and  death,  to  serve  and 
obey  him  in  walking  according  to  the  Spirit  in  that  new  and  divine 
nature  which  he  has  graciously  imparted  to  them, 

V.  13. — For  if  ye  live  after  the  flesh,  ye  shall  die  :  but  if  ye  through  the  Spirit  do 
mortify  the  deeds  of  the  body,  ye  shall  live. 

For  if  ye  live  after  the  flesh,  ye  shall  die. — The  reason  in  the  former 
verse  why  those  to  whom  the  Apostle  wrote  were  not  debtors  to  live 
after  the  flesh — under  any  obligation  to  obey  its  dictates — was  taken 
from  their  obligations  to  God  in  respect  to  their  privileges  ;  here  it  is 
taken  from  the  doom  of  those  who  thus  live.  If  ye  live  agreeably  to 
your  carnal  nature,  without  Christ  and  faith  in  him,  and  according  to 
the  corrupt  principles  that  belong  to  man  in  the  state  in  which  he  is 
born,  ye  shall  die.  Ye  shall  suffer  all  the  misery  that  throughout 
eternity  shall  be  the  portion  of  the  wicked,  which  is  called  death,  as 
death  is  the  greatest  evil  in  this  world.  Thus  the  wrath  of  God  is 
denounced  against  all  who  do  not  live  to  God,  in  obedience  to  his  com- 
mands, but  serve  the  lusts  of  the  flesh,  and  do  not  seek  salvation  in 
the  way  he  has  appointed,  however  harmless,  and  even  useful  they  may 
be  in  society.  At  the  same  time,  this  proves  that  nothing  done  by  the 
natural  man,  in  his  best  eff'orts  and  highest  attainments,  will  lead  to 
God  and  to  life.  The  Apostle  thus  repeats  what  he  had  affirmed  in  the 
sixth  verse,  that  to  be  carnally  minded  is  death. 

But  if  ye  through  the  Spirit  do  mortify  the  deeds  of  the  body. — The 
deeds  of  the  body  are  the  works  which  corrupt  nature  produces.  The 
believer  neither  indulges  nor  walks  according  to  ihem,  but  mortifies 
and  puts  them  to  death.  Those  to  whom  the  Apostle  wrote  had  morti- 
fied the  deeds  of  the  body,  yet  they  are  here  called  to  a  further  morti- 
fication of  them,  which  imports  that  this  is  both  a  gradual  work,  and  to 
be  continued  and  persevered  in  while  we  are  in  the  world.  This  shows 
that  the  sanclification  of  the  believer  is  progressive. 

Some  have  objected  to  the  doctrine  of  progressive  sanclification,  and 
have  conceived  that  to  assert  it  is  a  great  error.     They  hold  that  there 


356  ROMANS    VIII.,     13. 

is  no  more  progress  in  sanctification  than  there  is  in  justification,  and 
lliat  l)i)th  are  complete  at  once  on  beheving  the  trulli.  Tiiere  is  just 
so  imich  truth  in  this  as  serves  to  make  the  error  |)luusil)le.  It  is  true 
that  there  is  a  sense  in  which  hchevers  are  perfectly  sanctified  from  the 
moment  they  helievc.  That  sanctification,  however,  is  nut  in  them- 
selves ;  it  is  in  Christ,  as  much  as  their  justification.  The  moment 
they  believe  they  are  justified  in  Christ,  and  perfectly  righteous  ;  and 
the  moment  they  believe,  they  are  sanctified  in  him,  and  in  him  they* 
are  perfectly  holy.  Viewed  in  Christ,  they  are  "  complete."  But 
there  is  a  personal  sanctification,  which  commences  with  the  new  birth 
on  believing  the  truth,  and  which  is  not  perfected  till  death.  .Many 
passages  of  Scripture  import  this  doctrine.  The  following  prayer  of 
liie  Apostle  is  explicit  and  decisive  : — "  And  the  very  God  of  peace 
sanctify  you  wholly."  1  Thess.  v.,  23.  The  Apostle  Peter  enjoins  on 
believers  to  desire  the  pure  milk  of  the  word,  that  they  may  grow 
thereby,  and  begins  his  second  Epistle  by  praying  that  grace  miglit  be 
multiplied  to  those  to  whom  he  wrote,  and  concludes  it  by  enjoining 
on  them  to  urov)  in  grace.  "The  path  of  the  just  is  as  the  shining 
light,  that  shineth  more  and  more  unto  the  perfect  day." 

Believers  obtain  sanctification  by  the  Spirit  tiirough  the  truth. 
Their  sanctification,  then,  must  be  in  proportion  as  the  truth  is  un- 
derstood and  believed.  It  is  through  faith  in  Christ,  Acts  xxvi.,  18; 
if  so,  according  to  the  degree  of  failh  will  be  the  degree  of  sanctifica- 
tion. But  all  Christians  are  not  equal  in  faith,  neither  then  are  they 
equal  in  sanctification  ;  and  as  a  Christian  advances  in  faith,  he  ad- 
vances in  sanctification.  If  he  may  say.  Lord  increase  my  faiiii,  he 
may  likewise  say,  Lord  increase  my  sanctification.  He  receives  the 
Holy  Spirit  only  in  a  measure.  He  may  and  ought  therefore  to  prav 
for  a  larger  measure  of  influence  and  grace,  from  iiim  who  gives  grace 
in  that  measure  which  pleases  him.  M'e  siiould  pray  that  God  would 
grant  unto  us,  according  to  the  riches  of  his  glory,  that  we  may  be 
strengthened  with  might  by  his  Spirit  in  the  inner  man.  They  who 
have  already  put  on  Christ  as  their  sanctifier,  are  still  exliorled  to 
put  him  on,  chap,  xiii.,  14 — that  is  more  and  more.  There  are  babes 
in  Christ,  1  Cor.  iii.,  I  ;  there  are  little  children,  and  young  men,  and 
fathers,  1  John  ii.,  12. 

Through  the  Spirit. — It  is  through  the  powxr  of  the  Holy  Spirit, 
who  testifies  of  Ciirist  and  his  salvation,  and  according  to  the  new  na- 
ture which  he  communicates,  that  the  believer  mortifies  his  sinful  pro- 
pensities. It  is  not  then  of  himself,  of  his  own  power  or  will,  that 
he  is  able  to  do  this.  "  Not  that  we  are  sufficient  of  ourselves  to  think 
anything  as  of  ourselves ;  but  our  sufficiency  is  of  God."  No  man 
overcomes  the  corruptions  of  his  heart  but  by  the  influence  of  the  Spi- 
rit of  God.  Though  it  is  the  Spirit  of  (iod  who  enables  us  to  mortify 
the  deeds  of  the  body,  yet  it  is  also  said  to  be  our  own  act.  We  do 
this  through  the  Spirit.  The  Huly  Spirit  works  in  men  according  to 
the  consiilution  that  (iod  has  given  them.  The  same  work  is,  in  one 
point  of  view,  the  work  of  God,  and  in  another  the  work  of  man. 

Ye  shall  live. — j[lere  eternal  life  is  promised  to  all  who,  through  the 


ROMANS    VIII.,    14.  357 

Spirit,  mortify  the  deeds  of  the  body.  The  promise  of  hfe  by  the  gos- 
pel is  not  made  to  the  work,  but  to  tiie  wori^er  ;  and  to  the  worker,  not 
for  or  on  account  of  his  work,  but  according  to  his  work,  for  the  sake 
of  Ciirist's  work.  Tlie  promise,  then,  of  hfe  is  not  made  to  the  work 
of  mortification,  hut  to  him  that  mortifies  his  flesh  ;  and  that  not  for  his 
mortification,  bat  because  he  is  in  Christ,  of  which  this  mortification 
is  the  effect  and  the  evidence.  That  they  who  mortify  the  flesh  shall 
live,  is  quite  consistent  with  the  truth,  that  the  gift  of  God  is  eternal 
life,  Rom.  vi.,  23,  and  in  this  gift  there  is  no  respect  to  the  merit  of  the 
receiver.  This  describes  the  character  of  all  who  shall  receive  eternal 
life  ;  and  it  is  of  great  importance.  It  takes  away  every  ground  of 
hope  from  those  who  profess  to  know  God,  and  in  works  deny  him  ; 
for  they  that  are  Christ's  have  crucified  the  flesh  with  the  aff'ections 
and  lusts. 

In  all  this  we  are  reminded  tliat,  while  we  cannot  in  this  life  attain 
to  the  fulfilling  of  the  law  in  our  own  persons,  we  must  seek  to  be  con- 
formed to  that  law,  and  so  mortify  the  old  man  in  our  members,  other- 
wise it  is  a  proof  that  we  have  no  part  in  the  righteousness  of  Christ. 
Nor  can  it  be  supposed  that  by  him  we  are  absolved  from  sin  in  order 
to  obtain  a  license  to  continue  in  sin  ourselves.  On  the  contrary,  our 
justification  and  our  sanctification,  as  is  shown  in  the  sixth  chapter,  are 
inseparable.  Jesus  Christ  came  by  water  and  blood ;  not  by  water 
only,  but  by  water  and  blood  ;  signifying  by  the  hlood  the  expiation  of 
the  guilt  of  our  sins  by  his  death,  and  by  water  the  virtue  of  his  Spirit 
for  our  sanctification  in  washing  our  souls  from  the  pollution  of  sin. 
In  like  manner  under  the  law,  there  were  not  only  sacrifices  of  animals 
whose  blood  was  shed,  but  various  washings,  to  teach  us  that  these 
two  benefits  are  inseparable  in  the  gospel.  Accordingly,  when  David 
describes  the  blessedness  of  the  man  whose  transgression  is  for- 
given, whose  sin  is  covered,  unto  whom  the  Lord  imputeth  not  iniquity, 
he  immediately  adds,  in  whose  spirit  there  is  no  guile.  For  ought  we 
to  wish  to  receive  the  remission  of  sin,  and  to  continue  to  walk  in 
guile  ?  Ought  we  thus  to  seek  to  divide  Christ,  receiving  only  the  ef- 
ficacy of  his  blood  and  not  that  of  his  Spirit ;  desiring  that  he  should 
be  made  to  us  righteousness  and  not  also  sanctification  ?  We  are  to 
seek  in  him  the  cause  of  our  justification,  and  observe  in  ourselves  its 
proofs  and  eflfects.  We  should  see  that,  as  we  are  pilgrims  in  this 
world,  we  have  for  our  guide  the  Spirit  of  sanctification. 

V.  14. — For  as  many  as  are  led  by  the  Spirit  of  (Jod,  they  are  the  sons  of  God. 

Here  is  a  proof  of  what  has  just  been  said  :  namely,  that  if,  through 
the  Spirit,  those  whom  the  Apostle  addressed  mortified  the  deeds  of 
the  body,  they  should  live  ;  for  all  who  do  so  are  led  by  the  Spirit. 
In  spiritual  things  w^e  are  as  little  children,  who,  on  account  of  their 
weakness,  have  need  to  be  led  by  the  hand  that  they  may  not  fall.  It 
is  necessary,  then,  that  believers  be  led  by  the  Spirit  of  God.  The 
manner  in  which  the  Spirit  leads  them  is  not  by  violence  against  their 
inclination,  but  by  bending  and  ciianging  their  will,  in  a  manner  con- 


358  ROMANS    VIII.,     14. 

sistoni  with  its  nature.  When  .losus  Clirist  says,  "No  man  can  come 
lo  inc  except  the  Father  which  liath  sent  me,  draw  him,"  it  is  not  meant 
that  (Jod  forces  aijainsl  tlieir  will  those  wht)m  he  draws,  but  it  shows 
us  that  wc  are  naturally  so  iiuiisposed  to  go  to  .lesus  Christ,  that  it  is 
necessary  that  CJod,  by  iiis  Spirit,  draw  us  lo  liim,  and  that  by  his 
secret  but  powerful  influence,  he  changes  our  resistance  into  consent. 
This  is  what  is  meant  by  the  Church  in  the  Song  of  Solomon,  when 
she  says,  "  Draw  me,  we  will  run  after  thee  ;"  for  this  shows  that  she 
is  drawn  in  s\ich  a  way  that  she  nms,  that  is,  that  her  will  lacing 
changed,  and  her  perversity  removed,  she  with  alacrity  follows  the 
Lord.  (Jod  gives  his  people  to  will  and  lo  do  of  his  good  pleasure, 
making  ihein  willing  in  the  day  of  his  power,  and  by  his  Spirit  changes 
their  hearts  of  stone  into  hearts  of  flesh.  This  leading  of  the  Spirit 
consists,  too,  in  enlightening  our  understandings,  as  Jesus  Christ  says, 
"  When  he  the  Spirit  of  truth  is  come,  he  will  guide  you  into  all 
truth."  It  consists  also  in  the  sanclification  of  our  will  and  affections  ; 
so  that  he  who  is  led  by  the  Spirit  is  transformed  by  the  renewing  ol  his 
mind,  proving  what  is  ti)at  good,  and  acceptable,  and  perfect  will  of 
God.  lie  has  the  eyes  of  his  understanding  enlightened  to  know  what 
is  the  hope  of  the  calling  of  God,  and  the  riches  of  the  glory  of  his 
inheritance  in  the  saints.  The  Apostle  shows  what  the  Spirit  leads  to, 
when  he  says  that  the  fruit  of  the  Spirit  is  "  love,  joy,  peace,  long  suf- 
fering, gentleness,  goodness,  faith,  meekness,  temperance."  It  must, 
however,  be  remarked,  that  this  leading  of  the  Spirit  is  not  such  in 
this  world  as  to  exclude  all  imperfection.  For  notwithstanding  that  we 
are  thus  led,  "  in  many  things  we  all  offend,"  James  lii.,  2.  We  have 
still  within  us  a  principle  opposing  the  Spirit,  as  it  is  said,  "the  flesh 
luslelh  against  the  Spirit,  and  the  Spirit  against  the  flesh  :  and  these 
are  contrary  the  one  to  the  other  ;  so  that  ye  cannot  do  the  things  that 
ye  would,"  Gal.  v.,  17.  But  he  is  led  by  the  Spirit,  who,  though  en- 
ticed by  the  flesh  to  walk  in  a  contrary  direction,  yet  resists  and  con- 
tends against  it,  and  mortifies  the  deeds  of  the  body. 

The  Holy  Spirit  thus  leads  those  in  whom  he  dwells  lo  the  mortifi- 
cation of  sin.  He  takes  of  the  glory  of  the  person  of  Jesus,  as  God 
manifest  in  the  flesh,  and  of  his  office,  as  the  one  Mediator  between 
God  and  man,  and  discovers  it  to  his  people.  Convincing  them  of 
their  sinful  condition,  and  of  Christ's  righteousness,  he  leads  them  to 
renounce  everything  of  their  own,  in  the  hope  of  acceptance  with  God. 
He  teaches  them  as  the  Spirit  of  truth,  shining  upon  his  own  word, 
striving  with  them  by  it  externally,  and  internally  by  his  grace,  con- 
ducting, guiding,  and  bringing  them  onwards  in  the  way  of  duty  ;  and, 
as  the  promised  Comforlor,  filling  them  with  divine  consolation.  Thus 
he  leads  them  to  Christ ;  to  prayer  as  the  Spirit  of  grace  and  of  sup- 
plications ;  lo  holiness  ;  and  lo  happiness.  This  shows  us  the  cause 
why  the  children  of  (iod,  notwitlislanding  their  remaining  ignorance 
and  depravity,  and  the  many  temptations  w^ilh  which  they  are  assailed, 
hold  on  in  the  way  of  the  Lord.  "  Lead  me  in  ihy  truth,  and  teach 
me,  for  thou  art  the  God  of  my  salvation  ;  on  thee  do  I  wait  all  the 
day."     "  Thy  Spirit  is  good,  lead  me  into  the  land  of  uprightness." 


ROMANS   VIII.,    15,  359 

This  leading  is  enjoyed  by  none  but  Christians,  for  "  as  many  as  are 
led  by  the  Spirit,  of  God,  they  are  the  sons  of  God." 

The  sons  of  God. — The  Scriptures  give  this  character  of  sons  of 
God  differently,  according  as  it  is  ascribed  either  by  nature  or  by 
grace.  By  nature  it  belongs  to  .lesiis  Christ  alone,  and  that  in  respect 
to  his  divine  nature,  so  that  he  is  called  tlie  only  begotten  Son  of  God. 
By  grace  there  are  others  who  are  called  the  sons  of  God.  The  grace 
of  the  conception  by  the  Holy  Spirit,  and  of  the  personal  union  of  the 
divine  nature  which  belongs  to  Jesus  Christ  as  man,  is  a  particular 
grace,  he  having  been  conceived  by  the  Holy  Ghost,  and  his  human 
nature  has  been  joined  to  his  divine  nature,  forming  one  person ;  and 
it  is  of  this  grace  that  the  angel  speaks  in  announcing  his  birth,  Luke 
i.,  35.  There  is  also  a  grace  more  general,  which  is  that  of  creation, 
by  which  the  angels  are  called  the  sons  of  God,  and  from  this  grace 
those  of  them  who  sinned  have  fallen.  Finally,  there  is  the  grace  of 
redemption,  according  to  which  men  are  called,  as  in  this  place,  the 
sons  of  God. 

As  among  men  there  are  two  ways  of  becoming  children,  the  one  by 
birth,  the  other  by  adoption,  so  God  hath  also  appointed  that  in  these 
two  ways  his  people  should  become  his  children.  Adoption  supplied 
among  men  the  want  of  children  by  birth,  and  no  one  could  be  a  son 
except  by  one  of  these  titles  ;  but  God  has  been  pleased  that  we  should 
be  his  sons  by  both  of  them  together.  Here  and  in  the  following 
verses  the  Apostle  exhibits  four  proofs  of  our  being  the  sons  of  God. 
The  first  is  our  being  led  by  the  Spirit  of  God  ;  the  second  is  the 
Spirit  of  adoption  which  we  receive,  crying,  Abba,  Father,  ver.  15; 
the  third  is  the  witness  of  the  Spirit  with  our  spirits,  ver.  16;  the 
fourth  is  our  sufferings  in  the  communion  of  Jesus  Christ ;  to  which 
is  joined  the  fruit  of  our  sonship,  the  Apostle  saying,  that  if  children 
we  are  heirs  of  God,  and  joint  heirs  with  Christ ;  if  so  be  that  we 
suffer  with  him,  that  we  may  be  also  glorified  together. 

By  this  title  of  the  sons  of  God,  the  doubts  and  servile  fears  of  the 
Church  of  Rome  are  condemned,  which  teaches  that  believers  should 
be  uncertain  respecting  their  salvation  and  the  love  of  God,  But  ought 
they  to  doubt  of  the  love  of  their  heavenly  Father  ?  The  Scriptures 
teach  them  to  call  God  their  Father,  but  according  to  that  apostate 
church,  they  ought  to  be  uncertain  whether  they  are  the  cliildren  of 
God  or  the  children  of  the  devil.  This  error  the  Apostle  combats  in 
the  following  verse.  The  title,  then,  of  sons  of  God,  is  full  of  conso- 
lation ;  for  we  tims  approach  to  God  as  our  Father,  and  have  access 
with  boldness  to  his  throne  of  grace.  Even  in  our  afflictions  we  lift 
up  our  eyes  to  him,  not  as  a  severe  master,  but  a  gracious  Father ;  and 
we  know  that  our  afflictions  are  only  chastisements  and  trials  from  his 
paternal  love,  which  he  employs  for  our  profit,  that  we  may  be  partak- 
ers of  his  holiness. 

V.  IS. — For  ye  have  not  received  the  spirit  of  bondage  again  to  fear;  but  ye  have 
received  the  Spirit  of  adoption,  whereby  we  cry,  Abba,  Father. 

It  is  of  the  greatest  importance  to  believers  to  be  assured  that  they 


360  ROMANS    VIII.,    15. 

arc  indrod  llie  sons  of  (Jod.  Without  a  measure  of  this  assurance, 
they  {"aiuiot  serve  him  with  \ovi'.  in  newness  of  spirit.  The  Aposlie, 
therefore,  enhiru[es  liere  on  liis  precedini^  declaration,  lliat  as  many  as 
are  led  by  the  ^Spirit  of  (iod  are  the  sons  of  God.  In  confirmation  of 
this,  he  reminds  those  wliom  he  addresses,  that  they  had  not  received 
the  sjiirit  of  bondage  again  to  f(N'ir,  but  the  Spirit  of  adoption,  leading 
them  to  call  on  (Jod  as  their  P^athcr. 

'i'hc  word  spirit  occurs  twice  in  this  verse.  In  this  chapter,  as  has 
already  been  remarked,  it  is  used  in  various  senses.  Sometimes  it  is 
taken  in  Scripture  in  a  bad  sense,  as  when  it  is  said,  Isaiah  xix.,  14, 
"The  Lord  hath  mingled  a  perverse  spirit  in  the  midst  thereof;"  and 
again,  Isaiah  xxix.,  10,  "  For  the  Lord  hath  poured  out  upon  you  the 
spirit  of  deep  sleep."  In  the  verse  before^us  it  is  taken  both  in  a  bad 
sense,  signifying  a  sinful  affection  of  the  mind,  namely,  the  spirit  of 
bondage,  and  in  a  good  sense,  signifying  by  the  Spirit  of  adoption,  the 
Holy  Spirit;  as  in  the  parallel  passage,  (ial.  iv.,  6,  "  And  because  ye 
are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts, 
crying,  Abba,  Father." 

T/ie  spirit  of  bondage. — All  who  arc  not  dead  to  the  law,  and  know 
of  no  way  to  escape  divine  wrath  but  by  obeying  it,  must  be  under  the 
spirit  of  bondage  ;  serving  in  the  oldness  of  the  letter,  and  not  in  new- 
ness of  spirit.  For  so  far  from  fulfilling  the  demands  of  the  law,  they 
fail  in  satisfying  themselves.  A  spirit  of  bondage  then  must  belong  to 
all  who  are  not  acquainted  with  God's  method  of  salvation. 

The  spirit  of  bondage  is  the  effect  of  the  law,  which,  manifesting 
his  sinfulness  to  man,  and  the  fearful  wrath  of  God,  makes  him  trem- 
ble under  the  apprehension  of  its  curse.  The  Apostle,  comparing  the 
two  covenants,  namely,  the  law  from  Mount  Sinai,  and  the  gospel  from 
Mount  Zion,  says,  that  the  one  from  Mount  Sinai  gendereth  to  bondage, 
which  is  Hagar,  but  Jerusalem  which  is  above  is  free,  which  is  the 
mother  of  all  believers  ;  because,  like  Isaac,  they  are  the  children  of 
the  promise.  Now,  tiiis  promise  is  the  promise  of  grace.  For  as  man 
has  sinned,  the  law  which  demands  perfect  obedience,  and  pronounces 
a  curse  against  him  who  continues  not  in  all  things  which  it  commands, 
must  condemn  and  reduce  him  to  the  condition  of  a  slave,  who  after  he 
transgresses  expects  nothing  l)ul  punishment.  On  this  account,  when 
God  promulgated  his  law  amidst  thunderings  and  lightnings,  the  moun- 
tain trembled,  and  the  people  feared  and  stood  afar  off.  This  showed 
that  man  could  only  tremble  under  the  law,  as  he  could  not  be  justified 
by  it ;  but  that  he  must  have  recourse  to  another  covenant,  namely  the 
covenant  of  grace,  in  which  God  manifests  his  mercy  and  his  love,  in 
which  he  presents  to  sinners  the  remission  of  their  sins,  and  the  right- 
eousness of  his  well-beloved  Son ;  for  in  this  covenant  he  justifies  the 
ungodly,  Rom.  iv.,  5,  and  imputes  to  them  righteousness  without 
works.  He  adopts  as  his  own  children  those  who  were  formerly  chil- 
dren of  wrath,  and  gives  the  Spirit  of  adoption  to  them  wiio  had  before 
a  spirit  of  bondage  and  ser\ile  fear. 

Again  to  fear. — Paul  uses  the  word  again  to  indicate  a  double  oppo- 
sition, the  one  of  the  state  of  a  man  before  and  after  his  regeneration, 


ROMANS    VIII.,     15.  361 

the  other  of  the  New  Testament  and  the  Old.  Before  regeneration,  a 
man,  sensible  that  he  is  a  sinner,  mnst  be  apprehensive  of  punisiinient, 
not  having  embraced  the  only  remedy  provided  for  the  remission  of  his 
sins  by  Jesus  Christ.  Not  that  it  should  be  supposed  tliat  this  is  the 
case  with  all  unregenerate  men,  or  at  all  times,  but  only  when  their 
consciences  are  awakened,  summoning  them  before  the  judgment-seat 
of  God.  For  the  greater  part  of  tl  em  live  in  profane  security,  with 
hardened  consciences,  and  without  any  apprehension  of  their  ruined 
state.  God,  however,  often  impresses  that  fear  on  those  whom  he  pur- 
poses to  lead  to  the  knowledge  of  his  salvation.  But  when  they  are 
born  of  the  Spirit,  this  servile  fear  gives  place  to  a  filial  fear  which 
proceeds  from  love,  as  the  proper  effect  of  the  Spirit  of  adoption. 
"  Herein  is  our  love  made  perfect,  that  we  may  have  boldness  in  the 
day  of  judgment;  because  as  he  is,  so  are  we  in  this  world.  There  is 
no  fear  in  love  :  but  perfect  love  casteth  out  fear ;  because  fear  hath 
torment.     He  that  feareth  is  not  made  perfect  in  love." 

The  other  opposition  which  the  Apostle  marks  in  saying  again,  is 
between  the  churches  of  the  Old  and  of  the  New  Testament.  Not 
that  the  believers  under  the  Old  Testament  had  not  the  spirit  of  adop- 
tion ;  for  they  were  sanctified  by  the  Spirit  of  God,  and  had  fellowship 
with  Jesus  Christ  the  promised  Messiah,  being  justified  by  faith,  as  is 
declared  in  the  11th  chapter  of  the  Hebrews,  and  called  God  their  Fa- 
ther. Isa.  Ixiii.,  16.  But  the  church  under  the  Old  Testament,  being 
still  in  its  infancy,  did  not  enjoy  the  Spirit  of  adoption  in  that  abun- 
dance, nor  had  it  so  clear  a  revelation  of  grace  as  that  of  the  New. 
Believers  only  saw  Christ  at  a  distance  under  shadows  and  figures, 
while  the  law  and  its  curses  were  strongly  exhibited.  Thus,  in  com- 
parison of  the  New  Testament  and  its  freedom,  they  were  in  a  mea- 
sure held  under  bondage.  Gal.  iv.,  1,  3.  The  believers  at  Rome, 
then,  whether  originally  Jews  or  Gentiles,  had  not  received  the  spirit 
of  bondage  again  to  fear.  They  were  not  come  unto  the  Mount  that 
might  be  touched,  and  that  burned  with  fire,  or  to  the  law,  the  work  of 
which  is  written  in  the  hearts  of  all  men,  which  speaks  nothing  of 
mercy,  but  they  were  come  to  Mount  Zion.  It  was  the  design  of 
Christ's  advent  that  believers  in  him  might  serve  God  "  without  fear." 
— Luke  i.,  74.  Jesus  Christ  came  that  through  death  he  might  destroy 
death,  and  him  that  had  the  power  of  death,  lliat  is,  the  Devil,  and  to 
deliver  them  who,  through  fear  of  death,  were  all  their  lifetime  subject 
to  bondage. — Heb.  ii ,  14.  All  the  movements  excited  by  the  Spirit 
of  bondage  are  only  those  of  a  slave  ;  selfish  and  mercenary  motives 
of  desire,  hope  of  what  will  give  them  happiness,  and  fear  of  evil,  but 
no  movement  of  love  either  of  God  or  holiness,  or  of  hatred  of  sin. 

The  passage  before  us,  and  many  others,  as  that  of  2  Tim.  i.,  7 — - 
"  God  hath  not  given  us  the  spirit  of  fear,  but  of  power,  and  of  love, 
and  of  a  sound  mind,"  leaches  us  that  servile  fear  ought  to  be  banished 
from  the  minds  of  believers.  This  fear  is  a  fear  of  distrust,  and  not 
that  fear  to  which  we  arc  enjoined  in  various  parts  of  Scripture,  name- 
ly, a  reverential  fear  of  God,  impressed  by  a  sense  of  his  majesty, 
which  is  the  beginning  of  wisdom,  and  Avhich  his  children  should  at  all 


3G2  ROMANS    VIII.,     15. 

times  cherish.  Tliis  fear  is  connected  with  the  consolations  of  the 
Holy  CJliost.  "Then  had  the  chiirclies  rest  ihroiigiiout  all  Judea,  and 
Galilee,  and  Samaria,  and  wore  edified  ;  and  walking  in  tiie  fear  of  the 
Lord,  and  in  the  comfort  of  the  Holy  («liost,  were  nnihipiied."  There 
is  also  a  salutary  fear  which  ought  always  to  be  maintained  in  the 
hearts  of  Christians  ;  for  the  assurance  of  his  salvation,  which  a  be- 
liever ought  to  cherish,  is  not  a  profane  assurance  which  prompts  him 
to  disregard  the  authority  of  God,  but  leads  to  a  diligent  carefulness  to 
conform  to  his  word,  and  make  use  of  the  means  for  edification  of  his 
appointment.  This  is  what  tiic  Apostle  intends  when  he  says,  "Work 
out  your  own  salvation  with  fear  and  trembling  ;"  for  God  designs  to 
banish  from  our  hearts  a  carnal  security,  as  appears  when  it  is  added, 
"  for  it  is  God  which  workcth  in  you,  both  to  will  and  to  do  of  his  good 
pleasure,"  show'ing  tiiat  it  is  (iod  who  produces  in  his  people  both  the 
will  and  the  performance.  This  fear  is  required  from  the  consideration 
of  our  weakness,  our  propensity  to  evil,  and  tiie  many  spiritual  enemies 
wiiii  whom  we  are  surrounded  ;  and  for  the  purpose  of  making  us 
careful  llial  we  do  not  fall ;  wiiile  we  ought  not  to  doubt  of  the  love  of 
our  heavenly  Father,  but  considering  the  infallible  promises  of  our  God, 
and  the  intercession  of  our  Lord  Jesus  Christ,  we  should  hold  fast  the 
assurance  of  our  salvation.  The  Apostle  Peter  enjoins  on  those  whom 
lie  addressed  as  elect  unto  obedience  through  the  foreknowledge  of  God, 
as  loving  Jesus  Christ,  and  as  rejoicing  in  him  with  joy  unspeakable 
and  full  of  glory,  to  pass  the  time  of  tiieir  sojourning  here  in  fear,  be- 
cause they  had  been  redeemed  with  the  precious  blood  of  Christ.  This 
consideration  shows  how  horrible  and  dangerous  is  the  nature  of  sin 
which  works  in  our  members.  This  fear  implanted  in  the  hearts  of  the 
children  of  God  tends  to  their  preservation  in  the  midst  of  dangers,  as 
that  instinctive  fear  which  exists  in  all  men  operates  to  the  preservation 
of  natural  life,  and  is  entirely  consistent  witii  the  fullest  confidence  in 
God,  with  love,  and  the  joyful  hope  of  eternal  glory.  If,  however,  the 
fear  of  man,  or  of  any  evil  from  the  world,  deter  believers  from  doing 
their  duly  to  God,  it  arises  from  the  remains  of  carnal  and  unmortified 
fear.  But  nothing  is  more  unworthy  of  the  gospel,  or  more  contrary  to 
its  spirit,  whicii,  in  proportion  as  it  is  believed,  begets  love,  and  com- 
municates joy,  peace,  and  consolation,  in  every  situation  in  which  we 
are  placed. 

But  ye  fiave  received  the  Spirit  of  adoption. — The  Holy  Spirit  is 
called  the  Spirit  of  adoption,  either  as  the  cause  by  which  God  makes 
us  his  children,  or  as  the  earnest  and  seal  of  our  adoption.  Contrary 
to  the  spirit  of  bondage,  the  Spirit  of  adoption  produces  in  the  heart  a 
sense  of  reconciliation  with  God,  love  to  him,  a  regard  to  holiness, 
hatred  of  sin,  and  peace  of  conscience  through  the  knowledge  of  the 
love  of  God  in  Jesus  Christ.  It  begets  a  desue  to  glorify  (lod  here  on 
earth,  and  to  enjoy  the  glory  of  heaven  hereafter.  Formerly,  in  their 
unregenerale  stale,  those  to  whom  Paul  wrote  had  the  spirit  of  slaves, 
now  ihey  had  the  spirit  of  sons. 

Adoption  is  not  a  work  of  grace  in  us,  but  an  act  of  God's  grace 
without  us.     According  to  the  original  word,  it  signifies  putting  among 


ROMANS   VIII.,    15.  363 

children.  It  is  taking  those  who  were  by  nature  children  of  wraih  from 
the  family  of  Satan,  to  which  they  oriiijinally  belonged,  into  the  family 
of  God.  By  union  with  Jesus  Christ,  being  joined  with  him,  we  are 
one  boily,  and  we  enter  into  the  communion  of  his  riglitcousness,  and 
of  his  title  as  the  Son  of  God,  so  that  as  we  arc  righteous  in  him,  we 
are  also  in  him  as  his  members  tlie  sons  of  God,  who,  in  the  moment 
that  the  Holy  Spirit  unites  us  to  Jesus  Christ,  receives  us  as  his  children. 
All  this  shows  us  how  great  is  the  benefit  which  we  obtain  when  we 
receive  the  Spirit  of  adoption  and  communion  with  the  Son  of  God. 
We  are  thus  made  children  of  God,  the  sons  of  the  Father  of  lights — 
a  title  permanent,  and  a  nature  immortal  and  divine. 

Our  adoption  reminds  us  of  our  original  state  as  children  of  wrath 
and  rebellion,  and  strangers  to  the  covenant  of  God.  It  discovers  to 
us  the  honor  to  which  God  has  called  us,  in  becoming  our  Father  and 
making  us  his  children,  including  so  many  advantages,  rights,  and  pri- 
vileges, and  at  the  same  time  imposing  on  us  so  many  duties.  These 
may  be  comprised  under  four  heads.  The  first  regards  the  privilege 
and  glory  of  having  God  for  our  father,  and  being  his  children.  The 
second  includes  the  rights  which  this  adoption  confers,  as  of  free  access 
to  God,  the  knowledge  of  his  ways,  and  the  assurance  of  his  protection. 
The  third  implies  God's  love  for  us,  his  jealousy  for  our  interest,  and 
his  care  to  defend  us.  The  fourth,  all  the  duties  which  the  title  or 
relation  of  children  engages  us  to  perform  towards  our  Father  and  our 
God. 

The  term  adoption  is  borrowed  from  the  ancient  custom,  especially 
prevalent  among  the  Romans,  of  a  man  who  had  no  children  of  his 
own  adopting  into  his  family  the  child  of  another.  The  fatiier  and  the 
adopted  child  appeared  before  the  Praetor,  when  the  adopting  father 
said  to  the  child,  Wilt  thou  be  my  son?  and  the  child  answered, 
I  luill.  The  allusion  to  this  custom  reminds  believers  that  they  are  not 
the  children  of  God  otherwise  than  by  his  free  and  voluntary  election  ; 
and  that  thus  they  are  under  far  more  powerful  obligations  to  serve  him 
than  are  their  own  children  to  obey  them,  since  it  is  entirely  by  his  love 
and  free  good  pleasure  that  they  have  been  elevated  to  this  dignity.  We 
should  also  remark  the  difference  between  the  adoption  of  man  and  the 
adoption  of  God.  In  choosing  a  son  by  adoption,  the  adopting  party 
has  regard  to  certain  real  or  supposed  qualities  which  appear  meritorious 
or  agreeable.  But  God,  in  adopting  his  people,  himself  produces  the 
qualities  in  those  whom  he  thus  chooses.  Man  can  impart  his  goods, 
and  give  his  name  to  those  whom  he  adopts,  but  he  cannot  change  their 
descent,  nor  transfer  them  into  his  own  image.  But  God  renders  those 
whom  he  adopts  not  only  partakers  of  his  name  and  of  his  blessings, 
but  of  his  nature  itself,  changing  and  transforming  them  into  his  own 
blessed  resemblance. 

This  adoption,  then,  is  accompanied  with  a  real  change,  and  so  grea^ 
a  change,  that  it  bears  the  name  of  that  which  is  tiie  real  ground  of 
sonship,  and  is  called  regeneration.  And  these  are  inseparable 
There  are  no  sons  of  God  by  adoption,  but  such  as  are  also  his  sons 
by  regeneration.     Tiiere  is  a  new  life  breathed  into  them  by  God.     He 


364  ROMANS    VIM.,     15. 

is  iidt  only  the  Father  of  (heir  spirits  hy  their  first  infusion  into  the 
body  enhvt'ninif  it  hy  thetn,  hut  hy  this  new  infusion  of  ^racc  into  their 
souls  which  were  dead  without  it;  and  the  .Sj)irit  of  (jod  renewing 
them,  is  the  Spirit  of  adoption,  hy  which  ^licy  cry,  Abba,  Failicr.  He 
gives  them  a  supernatural  life  hy  iiis  Spirit  sent  into  their  hearts,  and 
the  Spirit  hy  that  regeneration  which  he  works,  ascertains  to  them  that 
adoption  which  is  in  Christ  Jesus,  and  in  the  persuasion  of  both  they 
call  (ukI  their  Father. 

In  this  manner,  after  adoption  comes  our  sonship  by  regeneration, 
not  in  the  order  of  time  but  of  nature.  For  being  muted  to  Christ, 
God  forms  in  us  his  image,  and  this  is  the  second  way  in  which  we  are 
made  the  children  of  (Jod.  Regeneration  of  this  new  Ijirlli  is  not  a 
figurative,  but  a  real  change.  "  If  any  man  be  in  Christ  he  is  a  new 
creature,"  or  a  new  creation,  2  Cor.  v.,  17;  for  when  we  are  regene- 
rated, we  are  created  in  Christ  Jesus,  Eph.  iii.,  10.  Nor  is  it  a  re- 
formation of  character,  but  the  renewal  of  the  image  of  God  in  the 
soul,  which  had  been  totally  effaced.  They  who  are  born  again,  are 
begotten  in  Christ  Jesus  through  the  gospel,  being  born  not  of  corrupt- 
ible seed,  but  of  incorruptible,  by  the  word  of  (lod,  which  hvcth  and 
abideth  for  ever.  Thus  tbey  are  "  born  not  of  blood,  nor  of  the  will 
of  the  flesh,  nor  of  the  will  of  man,  but  of  God."  For  this  new  birth 
the  man  can  do  nothing  to  prepare  himself.  Neither  after  he  is  re- 
newed, can  he  effect  anything  to  insure  his  perseverance  in  his  new 
state.  The  Spirit  of  God  alone  both  renews  and  preserves  those  who 
are  renewed. 

By  this  regeneration  we  obtain  qualities  which  are  analogous  to  the 
nature  of  God.  He  enlightens  our  understanding,  sanctifies  our  will, 
purifies  our  affections,  and  by  the  communication  of  those  qualities, 
which  have  a  relation  to  his  Divine  nature,  begets  us  in  his  image  and 
likeness,  which  is  the  new  man  of  which  Paul  speaks,  Eph.  iv.,  23, 
24;  Col.  iii.,  10;  and  as  the  Apostle  Peter  declares,  we  are  made 
"  partakers  of  the  Divine  nature."  The  fall  of  Adam  has  not  deprived 
man  of  his  subsistence  or  of  his  faculties,  but  has  introduced  into  his 
understanding  the  darkness  of  ignorance,  with  malice  and  evil  into  liis 
will,  and  disorder  in  his  affections,  so  that  before  his  adojition  and  re- 
generation, he  is  by  these  vicious  quahties  the  child  of  Satan,  whose 
image  he  bears.  The  opposite  of  all  this  is  that  spiritual  regeneration 
by  means  of  which  he  is  the  child  of  God,  consisting  in  the  re-estab- 
Lshment  of  the  uprightness  of  his  faculties,  and  the  abolition  of  those 
vicious  qualities  which  have  been  introduced  by  sin.  God  begets  us 
by  his  Spirit,  and  by  his  word,  James  i.,  18,  and  on  his  sons  thus 
formed,  he  bestows  two  graces  ;  the  one  is  their  justification,  and  the 
other  their  sanctification.  By  the  first  they  are  invested  with  the  right- 
eousness of  Jesus  Christ,  which  is  imputed  to  them,  and  this  is  the 
principal  part  of  their  spiritual  and  supernatural  life,  which  is  laid  in 
Jesus  Christ,  Col.  iii.,  3.  By  the  second,  tlie  Holy  Spirit  operates  in 
them  to  quicken  and  make  them  walk  in  newness  of  life.  And  as 
this  last  grace  is  not  perfect  in  this  world,  but  still  leaves  many 
faults  and  imperfections,  although  they  are  the  children  of  God,  there 


ROMANS    VIII.,    15.  365 

are  still  in  them  remains  of  the  old  man,  and  of  the  ima^e  of  Satan. 
In  this  sense  they  have  more  or  less  the  character  of  children  of  God 
as  they  advance  more  or  less  in  sanctificalion,  and  to  this  advance- 
ment they  are  continually  urged  by  the  exhortations  of  the  word  of 
God.  The  adoption  of  God's  people  and  their  regeneration  are  both 
declared,  John  i.,  12,  13.  Adoption  confers  the  name  oil  sons,  and  a 
title  to  the  inheritance  ;  regeneration  confers  the  nature  of  sons,  and  a 
meetness  for  the  inheritance. 

Abba,  Father. — The  interpretation  which  is  generally  given  of  this 
expression  is,  that  Paul  employs  these  two  words,  Syriac  and  (ircek, 
the  one  taken  from  the  language  in  use  among  the  Jews,  the  other  from 
that  of  the  Gentiles,  to  show  that  there  is  no  longer  any  distinction 
between  the  Jew  and  the  Greek,  and  that  all  believers,  in  every  nation, 
may  address  God  as  their  Father  in  their  own  language.  It  would  rather 
appear  that  the  Apostle  alludes  to  the  fact,  that  among  the  Jews,  slaves 
were  not  allowed  to  call  a  free  man  Abba,  which  signified  a  real  father. 
"  I  cannot  help  remarking"  (says  Claude,  in  his  essay  on  the  composi- 
tion of  a  sermon)  "  the  ignorance  of  Messieurs  of  Port  Royal,  who 
have  translated  this  passage,  My  Father,  instead  of  Abba,  Father, 
under  pretence  that  the  Syriac  word  Abba  signifies  Father.  They  did 
not  know  that  St.  Paul  alluded  to  a  law  among  the  Jews,  which  forbade 
slaves  to  call  a  free  man  Ahha,  or  a  free  woman  Imma.  The  Apostle 
meant  that  we  were  no  more  slaves,  but  freed  by  Jesus  Christ,  and 
consequently  that  we  might  call  God  Abba,  as  we  may  call  the  Church 
Imma.  In  translating  the  passage,  then,  the  word  Abba,  although  it  be 
a  Syriac  word,  and  unknown  in  our  tongue,  must  always  be  preserved, 
for  in  this  term  consists  the  force  of  the  Apostle's  reasoning." 

God  is  indeed  our  Father  as  the  author  of  our  being,  beyond  all 
visible  creatures,  as  it  is  said,  "  We  are  also  his  offspring,"  Acts  xvii., 
28.  But  the  privilege  of  this  our  natural  relation,  the  sin  of  our  nature 
hath  made  fruitless  to  us,  till  we  be  restored  by  grace,  and  made  par- 
takers of  a  new  sonship.  We  are  indeed  the  workmanship  of  God, 
but  it  being  defaced  by  sin,  our  true  name,  as  considered  in  that  state, 
is  "  children  of  wrath."  But  the  sonship  that  emboldens  us  to  draw 
near  unto  God,  as  our  Father,  is  derived  from  his  only  begotten  Son. 
He  became  the  Son  of  Man,  to  make  us  anew  the  sons  of  God.  Being 
thus  restored,  we  may  indeed  look  back  upon  our  creation,  and  remem- 
ber in  prayer  that  we  are  his  creatures,  the  workmanship  of  his  hands, 
and  he  in  that  sense  our  Father.  But  by  reason  of  our  rebellion, 
this  argument  is  not  strong  enough  alone,  but  must  be  supported  with 
this  other,  as  the  main  ground  of  our  comfort,  and  that  wherein  the 
strength  of  our  confidence  lies,  that  he  is  our  Father  in  his  Son  Jesus 
Christ;  that  by  faith  we  are  introduced  iiuo  a  new  sonship,  and  by 
virtue  of  that  may  call  him  Father,  and  move  him  by  that  name  to  help 
and  answer  us.  "  To  as  manv  as  received  him,  he  gave  power  to  be- 
come the  sons  of  God,"  John  i.,  12.  But  adoption  holds  in  Jesus 
Christ  as  the  head  of  this  fraternity  ;  therefore  he  says,  "  I  go  to  my 
Father,  and  yo\ir  Father,  to  my  God,  and  your  God."  He  does  not 
say,  to  our  Father  and  our  God,  but  severally  mine  and  your''s  ;  teach- 


366  ROMANS    VHI.,     15. 

ing  us  the  order  of  the  new  covenant,  tlwit  the  sonship  of  Jesus  Christ 
is  not  only  more  eminent  in  nature,  but  in  order  is  the  sprmg  and  cause 
of  ours.  So  then  he  that  puts  this  word  to  our  mouths,  to  call  God 
Father,  he  it  is  by  whom  we  have  this  dignity  and  comforl  that  we  call 
him  so. 

Whereby  we  cry. — The  Spirit  of  adoption,  which,  cnablinr^  those 
who  receive  this  Spirit  to  address  God  as  tlicir  Father,  gives  filial  dis- 
positions and  filial  confidence.  "Because  ye  are  sons,  God  hath  sent 
forth  the  Spirit  of  his  Son  into  yovir  hearts,  crying  Abba,  Father." — 
Gal.  iv.,  6.  It  is  by  the  Sj)irit  of  (Jod  that  wc  cry  unto  him,  accord- 
ing to  what  is  said  afterwards,  that  the  Spirit  "  hclpeth  our  infirmities; 
for  wc  know  not  what  we  ^^hould  pray  for  as  wc  ought  ;  but  the  Spirit 
itself  maketh  intercession  for  us  with  groanings  which  cannot  be  utter- 
ed." This  teaches  us  that  it  is  not  our  own  disposition  that  excites  us 
to  prayer,  but  the  Spirit  of  (iod.  Accordingly,  we  are  commanded  to 
prav,  "always  with  all  prayer  and  supplication  in  the  Spirit,"  Eph.  vi., 
18,  and  to  build  up  ''ourselves  on  our  most  holy  faith,  praying  in  the 
Holy  Cihost,"  Judc,  20.  He  is  called  "  the  Spirit  of  grace  and  of  sup- 
plications," Zcch.  xii.,  10,  to  leach  us  that  prayer  being  his  work,  and 
not  an  effort  of  our  own  strength,  wc  are  to  ask  of  God  his  Spirit  to 
enable  us  to  pray.  This  is  the  source  of  our  consolation,  that  since 
our  prayers  are  effects  of  his  own  Spirit  within  us,  they  arc  pleasing 
to  God.  "  He  that  searcheth  the  heart  knowclh  what  is  the  mind  of 
the  Spirit,  because  he  maketh  intercession  for  the  saints  according  to 
the  will  of  God." 

The  Holy  Spirit,  as  the  Spirit  of  adoption,  also  influences  the  pray- 
ers of  believers  as  to  their  manner  and  earnestness,  for  by  him  they 
not  only  say,  but  cry,  Abba,  Father.  They  not  only  speak,  but  groan, 
for  they  cry  not  so  much  with  the  mouth  as  with  the  heart.  By  the 
term  "  we  cry,"  is  also  intimated  the  assurance  of  faith  with  which  we 
ought  to  draw  near  to  God.  This  expression  signifies  that  we  address 
God  with  earnestness  and  confidence  ;  and  that,  having  full  reliance  on 
his  promises,  which  he  halh  confirmed,  even  with  an  oath,  we  should 
"come  boldly  unto  the  throne  of  grace,  that  we  may  obtain  mercy,  and 
find  uracc  to  help  in  lime  of  need."  We  are  also  commanded  to  ask 
in  faiili,  nothing  wavering,  for  we  come  before  the  throne  of  (iod  by 
his  beloved  Son.  We  appear  as  his  members,  in  virtue  of  his  blood, 
by  which  our  sins,  which  would  hinder  our  prayers  from  being  heard, 
are  expiated,  so  that  God  has  no  more  remembrance  of  them.  It  is  on 
this  ground  that  we  pray  with  assurance,  for  as  we  cannot  pray  to  God 
as  our  Father,  but  bv  his  Son,  so  we  cannot  cry  Abba,  Father,  but  by 
him  ;  and  on  this  account  Jesus  says,  "  I  am  the  way,  and  the  truth, 
and  the  life  ;  no  man  cometh  unto  the  Father  but  by  me."  Thus,  the 
consideration  that  we  invoke  God  as  our  Father  forms  in  believers  a 
holy  assurance,  for  as  a  Father  pilieth  his  children,  so  the  Lord  pitieth 
them  that  fear  him.  Since,  then,  we  call  God  our  Fatiicr,  as  our  Lord 
teaches  us  to  address  iiim,  we  should  do  it  with  the  assurance  of  his 
love,  and  of  his  readiness  to  hear  us.  "  Thou  shalt  call  me,  My  Fa- 
ther ;  and  shall  not  turn  away  from  me,"  Jet.  iii.,  19. 


ROMANS   VIII.,    15.  367 

The  word  Father  also  indicates  the  substance  of  our  prayers,  for 
when  we  can  say  no  more  to  God  than  "  O  God,  thou  art  our  Father," 
we  say  all,  and  comprehend  in  this  all  that  we  can  ask  ;  as  the  church 
said  in  its  captivity,  "  Doubtless  thou  art  our  Father,  though  Abraham 
be  ignorant  of  us."  Tlius,  in  whatever  situation  the  believer  finds 
himself,  the  crying  Abba,  Father,  contains  an  appeal  sufficient  to  move 
the  compassion  of  God.  Is  he  in  want  ?  he  says  Abba,  Father,  as  if 
he  said,  O  Lord,  thou  feedest  the  ravens,  provide  for  thy  son.  Is  he  in 
danger  l  it  is  as  if  he  said,  have  the  same  care  of  me  as  a  father  has 
for  his  child,  and  let  not  thy  compassion  and  thy  providence  abandon 
me.  Is  he  on  the  bed  of  death  ?  it  is  as  if  he  said,  since  thou  art  my 
Father,  into  thy  hands  I  commend  my  Spirit.  All  acceptable  prayer 
must  proceed  from  the  Spirit  of  adoption,  and  the  cry  of  the  Spirit  of 
adoption  is  no  other  than  Abba,  Father. 

The  crying,  Abba,  Father,  then,  denotes  the  earnestness  and  impor- 
tunity in  prayer  to  God  which  is  the  effect  of  the  Spirit  of  adoption  in 
the  hearts  of  the  cliildren  of  God,  as  well  as  that  holy  familiarity,  to  the 
exercise  of  which,  as  viewing  God  sitting  on  a  throne  of  grace,  they 
are  encouraged.  They  call  upon  God,  as  their  Father,  after  the  exam- 
ple of  our  Lord,  who  at  all  times  addressed  God  in  this  manner  during 
Iiis  ministry  on  earth,  with  that  one  memorable  exception,  when,  under 
the  pressure  of  the  sins  of  his  people,  and  the  withdrawing  of  the  light 
of  his  countenance,  he  addressed  him  not  as  his  Father  but  his  God, 
Matt,  xxvii.,  46.  After  his  resurrection,  in  like  manner,  he  comforted 
his  disciples  with  this  consolatory  assurance  that  he  was  about  to  as- 
cend to  his  Father  and  their  Father. 

The  different  expressions  which  the  Scriptures  employ  to  denote  the 
filial  relation  of  his  people  to  God,  are  calculated  to  aid  their  concep- 
tions, and  to  elevate  their  thoughts  to  that  great  and  ineffable  blessing. 
One  mode  of  expression  serves  to  supply  what  is  wanting  in  another. 
The  origin  of  the  spiritual  life,  and  the  re-establishment  of  the  image 
of  God  in  the  soul,  are  expressed  by  these  words — born  of  God.  But 
that  they  may  not  forget  the  state  of  their  natural  alienation  from 
God,  and  in  order  to  indicate  their  title  to  the  heavenly  inheritance,  it  is 
said  that  they  are  adopted  by  God.  And  lest  they  should  suppose  that 
this  adoption  is  to  be  attributed  to  anything  meritorious  in  them,  they 
are  informed  that  God  has  predestinated  them  unto  the  adoption  of 
children,  by  Jesus  Christ,  to  himself,  according  to  the  good  pleasure 
of  his  will  to  the  praise  of  the  glory  of  his  grace,  Eph.  i.,  5. 

The  passage  before  us  is  conclusive  against  the  doctrine  of  the 
Church  of  Rome,  which  maintains  that  the  believer  ought  to  be  always 
in  fear  of  condemnation,  always  in  doubt  of  the  love  of  God,  and  of 
his  salvation.  But  is  not  this  expressly  to  contradict  the  words  of  the 
Apostle  ?  It  should  be  remarked  that  they  cannot  plead  here  the  ex- 
ception that  It  was  a  prerogative  peculiar  to  the  Apostle,  to  be  assured 
of  his  salvation,  by  a  special  revelation  that  had  been  made  to  him. 
For  he  speaks  expressly  to  believers,  "  Ye  have  received  the  Spirit  of 
adoption,"  and  next  he  speaks  of  them  with  himself,  when  he  says, 
"  whereby  we  cry,  Abba,  Father."     This  assurance  of  the  believer  is 


3G8  ROMANS    VIII.,     1'). 

clojirly  taii£;lit  ininanyotlior  j)Iaccs.  Tlic  Apostle  after  sayinsj,  Rom.  v.,  1, 
"  Bciiii:  justifu'd  by  faith  we  have  peace  with   (iod   throuifh  our  Lord 
Jesus  Christ,"  ailds,  '*  liy  wliom  also  we  have  access  by  faith  into  this 
grace  wherein  we  stand,  and  rejoice  in  hope  of  the   glory  of  (jod,"  ex- 
pressing by  ihe  word  rejoice  (literally  boast)  a  full  assurance  ;  for  il 
wouKi  be  rashness  to  boast  or  glory  (as  the  same  word  is  translated  in 
the  following  verse)   in  what  was  not  a  real   certainty.     He  also  de- 
clares that  hope  luaketh  not  ashamed  ;  and  that  we  even  glory  in  tribu- 
lations, as   assured   thai  ihey  cannot  deprive  us   of  the   love  of  God. 
"  We  have  boldnct^s,  too,  and  access  with  confidence,"  by  the   faith  we 
have  in  Jesus  C'hrist,  Eph.  iii.,  12.     "Let  us,  therefore'''   (seeing  that 
we  have  a  great  High  iViest,  that  is  passed  into  the  heavens),  "  come 
boldly  unto  the  throne  of  grace,"  Heb.  iv.,    14-16.     And  why  is  the 
Spirit  which  is  given  to  believers  called  the  seal  and   earnest  of  tiieir 
inheritance,  if  it  is  not  to  give  them  this  assurance  ?     Why,  also,  are  the 
declarations  so  express  that  there  is  no  condemnation  to  them  which  are 
in  Christ  Jesus,  and  that  whosoever  believes  in  him  shall  not  perish  but 
have  eternal   life  ?     The   Apostle  John   says,  "  These   things  have    I 
wriuen  unto  you  that  believe  on  the  name  of  the  Son   of  (iod,  that  ye 
may  know  that  ye  have  eternal  life,"  thus  showing  that  he  desires  that 
all  wiio  beheve  should  know  that  they  have  eternal  life.     The  reply  of 
the  Roman  Catholics,  that  we  cannot  know  assuredly  if  we  have  faith, 
is  altogether  vain.     Paul  proves  the  contrary,  when  he  says,  "Examine 
yourselves  whether  ye  be  in  the  faith ;  prove  your  ownsclves  ;  know 
ye  not  your  ownselves  now  that  Jesus  Christ  is   in  you,  except  ye  be 
reprobates  ?  2  Cor.  xiii.,  5.     I'his  proves  that  believers  may  recognize 
their  own  faith.     Faith   combats  doubts,  as  the  Apostle  James  shows, 
when  he  says,  "  Let  him  ask  in  faith,  nothing  wavering,  for  lie  that 
wavereth  is  like  a  wave  of  the  sea,  driven  with  the  wind  and  tossed." 
And  speaking  of  Abraham,  Paul  says,  "  He  staggered  net  at  the  pro- 
mise of  God  through  unbelief;  but  was  strong  in  faith,  giving  glory  to 
God."     Believing,  then,  his  promises,  and  drawing  near  in  the  full  assur- 
ance of  faith,  giv(,'s  glory  to  (iod. 

But  does  faith,  then,  exclude  all  uncertainty  of  salvation,  and  has  the 
believer  no  misgivings  after  he  has  received  the  Spirit  of  adoption  ' 
It  is  replied,  that  as  faith  is  more  or  less  perfect,  there  is  more  or  less 
uncertainty  or  doubt  connected  with  it,  for  doubts  are  owing  to  the 
weakness  or  to  the  want  of  faith.  Faith  as  viewed  in  itself  is  one  tiling, 
and  anolheras  viewed  in  an  imperfect  subject.  Faith  in  itself  excludes  all 
doubts  and  misgivings,  but  because  our  sanclificatioii  is  incomplete  in 
this  world,  and  as  there  is  always  in  us  the  remains  of  the  old  man  and  of 
the  flesh,  which  is  the  source  of  doubts,  faith  has  always  to  combat 
wit«lnii  us,  and  to  resist  the  servile  fear  of  distrust,  arising  from  the  re- 
mains of  our  corruption.  The  believer,  therefore,  need  not  wonder 
though  he  should  sometimes  find  himself  agitated  and  troubled  with 
doubts,  on  which  account  he  should  indeed  be  humbled  but  not  dis- 
couraged, for  in  the  end  faith  will  again  raise  up  itself  from  under  the 
burden  of  teinplalion,  and  comfort  him.  The  Spirit  of  adoption  is 
sometimes  as  if  it  was  extinguished  in  us ;  but  in  the  end  it  exerts  its 


ROMANS   VIII.,    16.  369 

force  in  our  hearts,  so  that  we  cry,  Abba,  Father,  and  say  with  David, 
"  Make  me  to  have  joy  and  ghidness,  that  the  bones  which  thou  hast 
broken  may  rejoice."  The  hmguagc  of  the  Spirit  of  adoption  is,  Lord, 
thou  art  my  Father,  make  the  light  of  thy  countenance  to  shine  upon 
me,  cause  thy  peace  to  reign  in  my  conscience,  expel  all  doubts,  scat- 
ter the  clouds  wliich  prevent  me  from  seeing  clearly  the  light  of  thy 
face,  and  which  hinder  the  sun  of  righteousness  from  shining  in  my 
heart.  '•  Siy  thou  unto  my  soul,  I  a.u  thy  silvalion,"  Psal.  xxxiv.,  3. 
"  O  my  soul,  thou  hast  said  unto  the  Lord.  Thou  art  my  Lord,  Psal. 
xvi.,  2.  And  God  says,  Hosea  ii.,  23,  "  I  will  say  to  them  which 
were  not  my  people,  Thou  art  my  people ;  and  they  shall  say,  Thou 
art  my  God."  That  is,  I  will  speak  within  the  believer  by  my  Spirit, 
I  will  assure  him  of  my  grace,  and  of  my  love,  and  he  also  shall  lift  up 
his  heart  to  me,  and  call  me  his  Father  and  his  God.  All  this  teaches 
us  that  the  conscience  sprinkled  with  the  blood  of  the  Son  of  God  does 
not  accuse  or  condemn,  but  consoles  and  comforts  ;  for  we  have  by 
means  of  the  Spirit  that  is  given  us  the  earnest  of  our  final  deliverance. 
Tliis  proves  how  precious  the  promise  of  the  Spirit  sliould  be  to  us,  in 
order  that  we  may  not  grieve  him  by  giving  way  to  sin. 

V.  16. — The  Spirit  itself  beareth  witness  with  our  spirit,  that  we  are  the  children 
of  God. 

In  the  preceding  verse  it  is  said,  Ye  have  received  the  Spirit  of  adop- 
tion ;  here  it  is  added,  The  Spirit  itself — the  same  Spirit — beareth 
witness  with  our  spirit  that  we  aie  the  sons  of  God.  In  this  verse  the 
Apostle  shows  that  the  sons  of  G  )d  may  be  assured  of  their  adoption, 
because  it  is  witnessed  b^'  the  Spirit  of  God.  The  Holy  Spirit,  in  the 
heart  of  a  believer,  joins  his  tesliin')ny  with  his  spirit,  in  confirmation 
of  this  truth,  that  he  is  a  son  of  God.  It  is  not  merely  the  fruits  of  the 
Holy  Spirit  in  the  lives  of  believers  which  atford  this  testimony,  but  the 
Spirit  himself,  by  imparting  filial  confidence,  inspires  it  in  the  heart. 
This  is  a  testimony  which  is  designed  for  the  satisfaction  of  believers 
themselves,  and  cannot  be  submitted  to  the  scrutiny  of  others. 

The  witnesses  here  spoken  of  are  two — our  spiiit,  and  the  Spirit  of 
God  together  with  our  spirit.  We  have  the  testimony  of  our  spirit 
when  we  are  convinced  of  our  sinfulness,  misery,  and  ruin,  and  of  our 
utter  inability  to  relieve  ourselves  from  the  curse  of  the  broken  law,  and 
are  at  the  same  time  convinced  of  the  righteousness  of  Christ,  and  of 
our  dependence  upon  him  for  acceptance  with  God.  We  have  this  testi- 
mony when  we  possess  the  consciousness  of  cordially  acquiescing  in 
God's  plan  of  salvation,  and  of  putting  our  trust  in  Christ ;  and  when 
we  are  convinced  that  his  blooil  is  sufficient  to  cleanse  us  from  all  sin, 
and  know  that  we  are  willing  to  rest  on  it,  and  when  in  this  way,  and 
in  this  way  alone,  we  draw  near  to  God  with  a  true  heart,  sprinkled 
from  an  evil  conscience  in  the  discernment  of  the  efficacy  of  his  atone- 
ment, thus  having  the  answer  of  a  good  conscience  towards  God.  And 
we  have  the  above  testimony  confirmed  to  us  when  we  experience  and 
observe  the  eflfects  of  the  renovation  of  our  souls  in  the  work  of  sancti- 

24 


370  ROMANS    VIII.,    16. 

fic.ition  bejTun  and  carryinf;  on  in  us  ;  and  that  not  with  floslily  wisdom, 
but  by  the  prate  of  God  we  have  our  conversation  in  the  world. 

In  all  this  the  Holy  Spirit  enables  us  to  ascertain  our  sonship,  from 
beinjr  conscious  of  and  discovering  in  ourselves  the  true  marks  of  a 
renewed  state.  But  to  say  that  this  is  all  that  is  signified  by  the  Holy 
Spirit's  testimony,  would  be  faHin;jj  short  of  what  is  affirmed  in  this 
text  ;  for  in  that  case  the  H()ly  Spirit  would  only  help  the  conscience 
to  be  a  witness,  but  could  not  be  said  to  be  a  witness  himself,  even 
another  witness  besides  the  conscience,  which  the  text  asserts.  What 
we  learn  therefore  from  it,  is,  that  the  Holy  Spirit  testifies  to  our  spirit 
in  a  distinct  and  immediate  testimony,  and  also  with  our  spirit  in  a  con- 
current testimony.  This  testimony,  although  it  cannot  be  explained,  is 
nevertheless  felt  by  the  believer ;  it  is  felt  by  him  too,  in  its  variations, 
as  soraetirnt  s  stronger  and  more  palpable,  and  at  other  times  more  feeble 
and  less  discernible.  As  the  heart  knoweth  its  own  bitterness,  in  like 
manner  a  stranger  intermeildles  not  with  the  joy  communicated  by  this 
secret  testimony  to  our  spirit.  Its  reality  is  indicated  in  Scripture  by 
such  expressions  as  those  of  the  Father  and  the  Son  coming  to  us, 
and  making  their  abode  with  us — Christ  viaiiifesting  himself  to  us, 
and  supping  with  us — his  giving  us  the  hidden  manna,  and  the  white 
stone,  denoting  the  communication  to  us  of  the  knowledge  of  an  acquit- 
tal from  guilt,  and  a  7iciv  name  written,  which  no  man  knoweth  saving 
he  that  receivcth  it.  "  The  love  of  God  is  shed  abroad  in  our  hearts  by 
the  Holy  Ghost,  which  is  given  unto  us."  "  He  that  believeth  on  the 
Son  of  God  hath  the  witness  in  himself,"  1  John  v.,  10.  This  witness- 
ing of  the  Spirit  to  the  believer's  spirit  communicating  consolation,  is 
never  bis  first  work,  but  is  consequent  on  his  ot^er  work  of  renovation. 
He  first  gives  faith,  and  then  seals.  "  After  that  ye  lielieved  ye  were 
sealed  with  that  Holy  Spirit  of  promise."  He  also  witnesseth  with  our 
spirit,  graciously  shining  on  his  own  promises — making  them  clear, 
assuring  us  of  their  truth,  enal)ling  our  spirit  to  embrace  them  and  to 
discover  our  interest  in  them.  He  witnesseth  with  our  spirit  in  all  the 
blessedness  of  his  gracious  fruits,  ditiusing  through  the  soul  love,  and 
joy,  and  peace.  In  the  first  method  of  his  witnessing  with  our  spirit  we 
are  passive  ;  but  in  the  last  method  there  is  a  concurrence  on  our  part 
with  his  testimony.  The  testimomy  of  the  Spirit,  then,  is  attended 
with  the  testimony  of  conscience,  and  is  thus  a  co-witness  with  our 
spirit.  It  may  also  be  observed  that  where  this  exists  it  brings  with  it 
a  disposition  and  promptitude  for  prayer.  It  is  the  testimony  of  the 
Spirit  of  Adoption  whereby  we  crj-  Abba,  Father;  it  disposes  the  soul 
to  holiness. 

The  important  truth  here  affirmed,  that  the  Holy  Spirit  beareth  wit- 
ness with  our  spirit,  docs  not  seduce  believers  from  the  written  word,  or 
expose  them  to  delusions  mistaken  for  internal  revelations  diifering  from 
the  revelations  of  Scripture.  This  internal  revelation  must  be  agreeable 
to  Scripture  revelation,  and  is  no  revelation  of  a  new  article  of  faith 
unknown  to  Scripture.  It  is  the  revelation  of  a  truth  consonant  to  the 
word  of  God,  and  made  to  a  believer  in  that  blessed  book  for  his  com- 
fort    The  Spirit  testifies  to  our  sonship  by  an  external  revelation  in  the 


ROMANS    VIII.,    17.  371 

Scriptures  that  believers  are  the  sons  of  God.  He  concurs  with  this 
testimony  by  illuminating  the  mind  and  understanding,  and  persuading 
it  of  the  truth  of  this  external  revelation.  He  unites  with  this  testimony 
by  reason  of  his  gracious,  sanctifying  presence  in  us,  and  is  therefore 
called  the  earnest  of  our  inheritance — and  God's  seal  marking  us  as  his 
own. 

V.  17. — And  if  children,  then  heirs  ;  heirs  of  God,  and  joint  heirs  with  Christ ;  if  so 
be  that  we  suffer  with  him,  that  we  may  be  also  glorified  together. 

If  children,  then  heirs. — ^The  Apostle  having  proved  the  adoption  of 
believers,  from  the  confirmation  of  the  double  and  concurrent  testimony 
of  their  own  spirit  and  of  the  Spirit  of  God,  here  infers  from  it  the 
certainty  of  their  possessing  the  eternal  inheritance.  The  fact  of  their 
being  heirs,  he  deduces  from  their  being  children.  In  this  world,  chil- 
dren are,  in  all  nations,  heirs  of  their  parents'  possessions.  This  is  the 
law  of  nature.  As  such  it  not  only  illustrates  but  confirms  the  fact, 
that  believers  are  heirs  as  being  children.  By  the  declaration  that  they 
are  heirs,  we  are  reminded  that  it  is  not  by  purchase,  or  by  any  work  of 
their  own  that  they  obtain  the  inheritance  to  which  they  are  predestinated, 
Eph.  i.,  11,  and  begotten,  1  Pet.  i.,  3.  It  is  solely  in  virtue  of  their 
sonship.  The  inheritance,  which  is  a  kingdom,  was  provided  for  them 
from  the  foundation  of  the  world,  Matt,  xxv.,  34,  before  they  existed,  and 
as  inheritances  were  under  the  law  inalienable,  so  this  inheritance  is 
eternal.  They  are  heirs  according  to  the  promise,  Heb.  vi.,  17.  Heire 
of  the  promise.  Gal.  iii.,  29  ;  that  is,  of  all  the  blessings  contained  in 
the  promise  of  God,  which  he  confirmed  by  an  oath.  Heirs  of  salva- 
tion, Heb.  i.,  14.  Heirs  of  the  grace  of  life,  1  Pet.  iii.,  7.  Heirs  ac- 
cording to  the  hope  of  eternal  life,  Titus  iii.,  7.  Heirs  of  righteous- 
ness, Heb.  xi.,  7.  Heirs  of  the  kingdom  which  God  hath  promised, 
James  ii.,  5.  All  things  are  theirs,  for  they  are  Christ's,  and  Christ  is 
God's,  1  Cor.  iii.,  23. 

Heirs  of  God. — Here  in  one  word  the  Apostle  states  what  is  the  in- 
heritance of  those  who  are  the  children  of  God.  It  is  God  himself. 
"  If  a  son,  then  an  heir  of  God  through  Christ,"  Gal.  iv.,  7.  This  ex- 
pression, heirs  of  God,  has  a  manifest  relation  to  the  title  of  son,  which 
is  acquired  by  adoption  ;  on  which  account  the  Apostle  here  joins  them 
together.  This  teaches  that  believers  have  not  only  a  right  to  the 
good  things  of  God  ;  but  that  they  have  this  right  by  their  adop- 
tion, and  not  by  merit.  As  the  birthright  of  a  child  confers  a  title  to  the 
property  of  its  father,  and  so  distinguishes  such  property  from  what  the 
child  may  acquire  by  industry  and  labor,  so  also  is  the  case  with  adop- 
tion. Here  we  see  the  difference  between  the  law  and  the  Gospel.  The 
law  treats  men  as  mercenaries,  and  says.  Do,  and  Live  ;  the  Gospel  treats 
them  as  children,  and  says.  Live,  and  Do.  God  is  the  portion  of  his 
people,  and  in  him  who  is  "  the  possessor  of  heaven  and  earth  "  they  are 
heirs  of  all  things.  "  He  that  overcoraeth  shall  inherit  all  things :  and 
I  will  be  his  God,  and  he  shall  be  ray  son,"  Rev.  xxi.,  7.  God  is  all- 
sufficient,  and  this  is  an  all-sufficient  inheritance.  God  is  eternal  and 
unchangeable,  and  therefore  it  is  an  eternal  inheritance — an  inheritance 


372  ROMANS    VIII.,     17. 

incorruptible,  undefilcd,  and  tliat  fadelh  not  away.  They  cannot  be  dis- 
possessed of  it — for  the  oinnipottMice  of  (jod  secures  against  all  opposi- 
tion. It  is  rest'ivcd  lor  ibt-ni  in  bcavtri,  wliicli  is  the  thront-  of  Ood,  and 
where  lie  uianitVsts  his  glory.  It  is  (jod  hiiiistif,  then,  who  is  the  in- 
heritance of  his  cliddrtii.  This  shows  that  he  communicates  himself  to 
them  by  his  grace,  his  light,  his  holiness,  his  life.  They  possess  God  as 
their  inheritance  in  two  degiees,  namely,  in  possessing  in  this  lile  his 
grace,  and  in  the  life  to  come  his  glory.  "Thou  shall  guide  me  with 
thy  counsel,  and  afterward  receive  me  to  glory.  Whom  have  I  in  heaven 
but  thee  ;  and  there  is  none  Uj)on  earth  that  1  desire  beside:;  thee  !"  Psal. 
Ixxiii.,  24.  And  what  is  the  inheritance  in  glory,  il  it  be  not  God  who 
is  all  in  all !  Here  we  have  the  life  of  grace — "  The  grace  of  the  Lord 
Jesus  Christ,  and  the  love  of  Ood,  and  the  communion  of  the  Holy  Ghost, 
be  with  you  all."  In  the  life  to  come,  it  is  the  enjoyment  or  the  vision 
of  God  which,  in  the  17th  Psalm,  the  prophet  opposes  to  the  inheritance 
of  the  men  of  this  world.  "  Deliver  me,  0  Lord  !  from  men  of  the 
world,  which  have  their  poition  in  this  life.  As  for  me,  I  will  behold  thy 
face  in  righteousness  ;  1  shall  be  satisfied  when  I  awake  with  thy  liko- 
ness."  Into  this  iidieritance  Moses,  that  is  to  say,  the  law,  cannot  in- 
troduce us  ;  He  alone  can  ilo  it  who  is  the  great  Joshua — Jesus  Christ, 
the  mediator  of  a  better  covenant. 

Joint,  heirs  with  Christ. — This,  with  the  expression,  heirs  of  God, 
shows  the  glorious  nature  of  the  inheritance  of  the  children  of  God. 
"What  must  this  honor  be  when  they  are  heirs  of  God,  and  joint  heirs 
with  Christ?  Adam  was  a  son  of  (iod.  The  Lordship  of  paradise 
was  given  him,  but  he  losi  it.  Satan  and  his  angels  weie  also  sons  of 
God  by  creation,  and  they  fell.  But  the  joint  heirs  of  Christ  can  never 
fall.  They  have  their  inheritance  secured  by  their  union  with  Christ, 
and  hold  it  by  a  title  which  is  indefeasible,  and  a  right  which  never  can 
be  revoked.  Christ  is  the  heir,  as  being  the  Son  of  God  ;  all  things 
that  the  Father  hath  are  his,  and  as  Mediator,  he  is  appointed  "heir  of 
all  things,"  and  they  are  joint-heirs  with  him.  The  inheritance  to  be 
possessed  by  them  is  the  same  in  ils  nature  as  that  possessed  by  the  man 
Cfirist  Jesus,  and  the  glory  that  the  Father  gives  to  him,  he  gives  to  them  ; 
John  xvii.,  22.  'i'hey  paiticipate  of  the  same  Spirit  with  him,  for  they 
that  have  not  the  Spirit  of  Christ  are  none  of  his.  That  same  life  that 
he  has  is  conferred  on  them  ;  and  because  he  lives,  they  live  also.  He 
is  the  fountain  of  their  life;  Psal.  xxxvi.,  9.  The  glory  of  iheir  bodies 
will  be  of  the  same  kind  with  his;  Phil,  iii.,  21.  The  glory  that  the 
Father  gave  to  him,  he  has  given  to  them  ;  John  xvii.,  22.  They  shall 
be  aflmitted  to  the  same  glorious  place  with  him,  and  shall  behold  his 
glory  ;  John  xvii.,  24.  There  must  be  a  conformity  between  the  head 
and  the  members,  hut  as  to  the  degree,  he  who  is  the  first-born  among 
many  brethren  must  in  all  things  have  the  pre-eminence. 

]f  so  be  that  t/e  suffer  with  him. — The  Apostle  had  shown  that  be- 
lievers are  the  adopted  children  of  God,  heirs  of  God,  and  joint  heirs 
with  Jesus  Christ.  He  now  refers  to  a  possible  objection,  namely,  that 
notwithstanding  this,  they  are  often  full  of  trouble  and  afllictions  in  this 
life,  which  appears  not  to  be  suitable  to  so  near  a  relationship  with  God. 


ROMANS  viir.,   17,  373 

Tliis  he  obviates  by  reminding  them  that  they  suffer  with  Christ,  and 
that  their  sufferings,  which  result  from  their  bearing  them  with  him,  will 
issue  in  future  glory. 

The  sufferings  of  Jesus  Christ  are  to  be  regarded  in  two  points  of 
view.  On  the  one  hand,  he  suffered  as  the  propitiation  for  the  sins  of 
his  people.  On  the  other  hand,  his  sufferings  are  to  be  viewed  as  the 
road  conducting  him  to  glory.  In  the  first  of  these  his  people  have  no 
part ;  he  alone  was  the  sacrifice  offered  for  their  salvation ;  he  alone 
made  satisfaction  to  the  justice  of  God  ;  and  he  alone  meiited  the  reward 
for  them.  But  in  the  second  point  of  view,  he  is  the  pattern  of  their 
condition ;  in  this  they  must  follow  his  steps,  and  be  made  conibrmable 
to  him.  Suffering,  then,  is  a  peculiarity  in  the  earthly  lot  of  all  the  heirs 
of  heaven  ;  they  are  all  called  to  suffer  with  Christ.  The  man  profess- 
ing Christ's  religion,  who  meets  with  no  persecution  or  opposition  from 
the  world  for  Christ's  sake,  may  well  doubt  the  sincerity  of  his  profes- 
sion. "All  that  will  live  godly  in  Christ  Jesus  shall  suffer  persecution." 
All  the  heirs  will  come  to  the  enjoyment  of  their  inheritance  through 
tribulation;  most  of  them  through  much  tribulation;  but  so  far  from 
this  being  an  ar<i;ument  against  the  sure  prospect  of  that  inheritance,  it 
tends  to  confirm  it.  The  expression  "  if  so  be,"  or  since,  does  not  inti- 
mate that  this  is  doubtful ;  but  establishes  its  certainty.  God  causes  his 
children  to  suffer  in  different  ways,  and  for  different  reasons,  for  their 
good,  as  for  the  triiil  of  their  faith,  the  exercise  of  patience,  the  mor- 
tification of  sin,  and  in  order  to  wean  them  from  this  world  and  prepare 
them  for  heaven.  Their  sufferings  are  effects  of  his  Fatherly  love,  and 
the  great  object  of  them  is,  that  they  may  be  conformed  to  Christ. 
Sufferings  are  appointed  for  them  in  order  that  they  should  not  be  con- 
demned with  the  world,  and  to  work  out  for  them  a  far  more  exceeding 
and  eternal  weight  of  glory. 

That,  we  may  be  also  glorified  togefhe?-. — ^This  ought  to  support  Chris- 
tians under  their  sufferings.  What  a  consolation  in  the  midst  of  afflic- 
tions for  Christ's  sake,  that  they  shall  also  be  glorified  together  with 
him.  In  his  sufferings  he  is  set  forth  as  their  pattern,  and  the  issue  of 
them  is  their  encouragement.  They  have  the  honor  of  suffering  with 
him,  and  they  shall  have  the  honor  of  being  glorified  with  him.  They 
not  only  accompany  him  in  his  sufferings,  but  he  also  accompanies  them 
in  theirs  ;  not  only  to  sympathize  with  them,  but  to  be  their  Surety  and 
defender. 

This  community  in  suffering  with  Jesus  Christ  is  sufficient  to  impart 
to  his  people  the  highest  consolation.  What  an  honor  is  it  to  bear,  here 
below,  his  cioss,  on  the  way  to  where  one  day  they  shall  have  a  place 
upon  his  throne  !  Having  the  same  enemies  with  him,  they  must  have 
the  same  combats, the  same  victories,  and  the  same  triumphs.  Since  the 
Lord  has  been  pleased  to  suffer  for  them  before  reigning  over  them  in 
heaven,  it  is  proper  that  they  should  suffer  also  for  his  sake  and  in  the 
prospect  of  reigning  with  him.  For  suffering  with  him  they  shall  over- 
come with  him,  and  overcoming  with  him,  they  shall  obtain  the  crown 
of  life  and  eternal  glory. 


374  ROMANS    VIII.,    18. 

V.  IS. — For  I  reckon,  tliat  the  siifTcririKs  of  tliis  present  time  are  not  worthy  to  be 
coinj)are(l  with  the  glory  which  shall  he  revealed  in  U8. 

The  Apostle  had  been  reminding  those  to  whom  he  wrote,  that  their 
suffl'iin^s  with  Christ  is  the  way  appointed  by  God  to  brinj;  them  to 
gh)ry.  Here  he  encourages  them  to  endure  afllietion,  because  there  is 
no  comparison  between  their  present  sutTerings  and  tlieir  future  glory. 
In  order  to  encourage  the  Israelites  to  sustain  the  diniculties  that  pre- 
sented themselves  to  their  entry  into  Canaan,  God  sent  thern  of  the 
fruits  of  the  land  while  they  were  still  in  the  desert.  Our  blessed  Lord, 
too,  permitted  some  oi"  his  disciples  to  witness  his  transfiguration,  when 
his  face  did  shine  as  the  sun,  and  his  raiment  was  white  as  light.  This 
was  calculated  to  inspire  them  with  an  ardent  desire  to  behold  that 
heavenly  glory  of  which,  on  that  occasion,  they  had  a  transient  glimpse, 
and  to  render  them  more  patient  in  sustaining  the  troubles  they  were 
about  to  encounter.  In  the  same  manner  Go(l  acts  towards  his  people 
when  they  suffer  in  this  world.  He  sends  them  of  the  fruits  of  the 
heaveidy  Canaan,  and  allowing  them  to  enjoy  a  measure  of  that  peace 
which  passeth  all  understanding,  he  favors  them  with  some  foretastes  of 
the  glory  to  be  revealed. 

The  first  testimony  to  the  truth  that  the  Apostle  is  here  declaring  is 
his  own.  /  reckon. — Paul  was  better  qualified  to  judge  in  this  matter 
than  any  other  man,  both  as  having  endured  the  greatest  sufferings,  and 
as  having  been  favored  with  a  sight  of  the  glory  of  heaven.  His  suf- 
ferings, 1st  Cor.  iv.,  9,  2d  Cor.  xi.,  23,  appear  not  to  have  been  inferior 
to  those  that  exercised  the  patience  of  Job.  while  his  being  caught  up 
into  the  third  heaven  was  peculiar  to  himself.  But  independently  of 
this,  we  have  here  the  testimony  of  an  inspireil  Apostle,  which  must  be 
according  to  truth,  as  being  immediately  communicated  by  the  Holy 
Ghost.  Paul  makes  use  of  a  word  which  refers  to  the  casting  up  of  an 
account,  marking  accurately  the  calculation,  by  comparing  one  thing 
with  another,  so  as  to  arrive  at  the  true  result. 

Tlic  sufferings  of  the  present  time. — By  this  we  are  reminded  that 
the  present  is  a  time  of  suffering,  and  that  this  world  is  to  believers  as 
a  field  of  battle.  The  shortness,  too,  of  the  period  of  suffering,  is  indi- 
cated. It  is  limited  to  the  present  life,  respecting  which  man  is  com- 
pared tc  a  flower  which  cometh  forth  and  is  cut  down  ;  to  a  shadow  that 
fleeth  and  continueth  not.  His  days  are  swifter  than  a  post ;  and  as  the 
flight  of  the  eagle  hastening  after  its  prey.  It  is  in  the  present  time 
exclusively  that  sufferings  are  to  be  endured  by  the  children  of  God. 
But  if  they  promise  to  themselves  the  enjoyment  of  ease  and  carnal 
prosperity,  they  miscalculate  the  times,  and  confound  the  present  with 
the  future.  They  forget  the  many  assurances  of  their  heavenly  Father 
that  this  is  not  their  rest.  They  overlook  the  example  of  those  w^ho  by 
faith  obtained  a  good  report.  Moses  refused  to  be  called  the  son  of 
Pharaoh's  daughter,  choosing  rather  to  suffer  affliction  with  the  people 
of  God,  than  to  enjoy  the  pleasures  of  sin  Ibr  a  season.  David,  envying 
for  a  moment  the  prosperity  of  the  wicked,  having  entered  the  sanctuary 
and  considered  their  end,  views  it  in  a  different  light.  "Nevertheless 
I  am  continually  with  thee  ;  thou  hast  holden  me  by  thy  right  hand  ; 


ROMANS  VIII.,    18.  376 

thou  shalt  guide  me  with  thy  counsel,  and  afterward  receive  me  to 
glory."  "  In  thy  presence  is  fulness  of  joy ;  at  thy  right  hand  there  are 
pleasures  for  evermore."  "  Thou  hast  put  gladness  in  my  heart  more 
than  in  the  time  that  their  corn  and  their  wine  increased,  I  will  both 
lay  me  down  in  peace  and  sleep,  for  thou,  Lord,  only  makcst  me  to 
dwell  in  safety." 

Christians  often  dwell  upon  their  own  sufferings,  while  they  overlook 
the  sufferings  of  their  Lord,  to  whom  they  must  be  conformed.  They 
forget  their  sins,  on  account  of  which  they  receive  chastisement  that 
they  may  not  be  condemned  with  the  world,  and  for  which  they  must 
also  partake  of  their  bitter  fruits.  But  as  there  is  no  proportion  between 
what  is  finite,  however  great  it  may  be,  and  what  is  infinite,  so  their 
afflictions  here,  even  were  their  lives  prolonged  to  any  period,  and 
although  they  had  no  respite,  would  bear  no  proportion  to  their  future 
glory  either  in  intensity  or  duration.  The  felicity  of  that  glory  is  sove- 
reign, but  their  afflictions  here  are  not  insupportable.  They  are  always 
accompanied  with  the  compassion  and  the  consolations  of  God.  "  As 
the  sufferings  of  Christ  abound  in  us,  so  our  consolation  also  aboundeth 
by  Christ."  The  patriarch  Jacob,  a  fugitive  from  his  father's  house, 
constrained  to  pass  the  night  without  a  covering,  with  stones  only  for 
his  pillow,  enjoyed  a  vision  excelling  all  with  which  he  liad  been  before 
favored.  This  is  recorded  to  show  that  the  believer,  in  his  tribulation, 
often  experiences  more  joy  and  peace,  than  in  his  prosperity.  "  Thus 
saith  the  Lord  God,  although  I  have  cast  them  far  off  among  the 
Heathen,  and  although  I  have  scattered  them  among  the  countries,  yet 
will  I  be  to  them  as  a  little  sanctuary  in  the  countries  where  they  shall 
come."     God  never  permits  the  sufferings  of  his  people  to  be  extreme. 

The  glory  tliat  shall  be  revealed. — VVhile  the  sufferings  of  believers 
here  are  only  temporary,  the  glory  which  is  to  be  revealed  is  eternal. 
Though  yet  concealed,  it  is  already  in  existence,  its  discovery  only  is 
future.  Now  it  is  veiled  from  us  in  Heaven,  but  ere  long  it  shall  be 
revealed.  God  is  the  source  of  ineffable  light,  joy,  knowledge,  power, 
and  goodness.  He  is  the  sovereign  good,  and  will  communicate  himself 
to  them  that  behold  him,  in  a  way  that  is  incomprehensible. 

In  us. — The  glory  here  spoken  of  is  that  to  which  the  Apostle  John 
refers,  when  he  says,  that  we  shall  see  the  Lord  as  he  is,  and  that  we 
shall  be  made  like  him.  If  the  rays  of  the  sun  illuminate  the  darkness 
on  which  they  shine,  what  will  be  that  light  which  the  sun  of  righteous- 
ness will  produce  in  the  children  of  him  who  is  the  Father  of  lights!- 
If  the  face  of  Moses  shone,  when  amidst  the  terrors  of  the  law  he  talked 
with  God,  what  shall  their  condition  be,  who  shall  behold  iiim  not  on 
the  mountain  that  might  be  touched,  and  that  burned  with  fire,  but  in 
the  heaven  of  heavens;  not  amidst  thunderings  and  lightnings,  but 
amidst  the  express  testimonies  of  his  favor  and  blessing  !  They  shall 
appear  in  the  sanctuary  of  the  Lord,  and  discern  plainly  the  mysteries 
of  the  wisdom  of  God.  They  shall  behold  not  the  ark  and  the  propitia- 
tory, but  the  things  in  the  heavens  which  these  were  made  to  represent. 
They  shall  see  as  they  are  seen,  and  be  known  as  they  are  known.  To 
the  enjoyment  of  this  glory  after  the  persecutions  and  troubles  of  this 


376  ROMANS  VIII.,   19-22. 

lifo,  the  bridegroom  is  reproscntcil  as  calling  his  church.  "  Lo,  the 
wintir  is  past,  the  lain  is  over  and  gone,  the  ilowers  appear  on  the 
earth  ;  the  time  of  the  singing  of  birds  is  come.  Arise,  my  love,  my 
fair  one,  and  come  away."  As  there  is  no  proportion  hdwecn  finite 
and  iiJinitc,  so  no  eonijiarison  can  l.e  made  hetwetn  the  things  that  are 
seen  nin\  ttiii|-)()ral,  and  the  things  that  are  unseen  and  (teriial — Lttween 
our  light  alliiclions  which  are  but  lor  a  moment,  and  that  far  more 
exceeding  and  eternal  weight  of  glory  that  shall  be  revealed  in  us. 
Such  is  the  consolation  which  the  Apostle  here  presents  to  the  children 
of  God. 

V.  19-22. — For  the  earnest  expectation  of  the  creature  waiteth  for  the  manifestntioa 
of  the  sons  of  God  (for  the  creature  w.is  mride  subject  to  vanity,  not  willingly,  but  by 
reason  of  him  who  hath  subjected  the  same)  in  hope  that  the  creature  itself  also  shaU 
be  delivered  from  the  bondage  of  c(-rruption  into  the  glorious  liberty  of  the  children  of 
God.  For  we  know  that  the  whole  creation  groaneth  and  travaileth  in  pain  together 
until  now. 

In  the  18lh  verse,  the  Apostle,  for  llie  comfort  of  believers,  had  de- 
clared that  there  is  reserved  for  them  a  weight  of  glory  to  whicli  their 
sufferings  while  in  this  world  bear  no  comparison.  To  the  same  pur- 
pose he  now  refers  to  liie  existing  stale  and  future  destination  of  the 
visible  creation.  In  thus  appeahng  to  a  double  testimony — the  one 
the  voice  of  grace  uttered  by  himself,  the  other  the  voice  of  universal 
nature,  which  speaks  the  same  language — he  encourages  the  children 
of  God  to  endure  with  patience  their  present  trials. 

In  the  verses  before  us,  Paul,  by  an  example  of  pcrsonificaiion  com- 
mon in  the  Scriptures,*  which  consists  in  attributing  human  affcclions 
to  things  inanimate  or  uninU-lligcnt,  calls  the  attention  of  believers  to 
the  fact,  that  the  whole  creation  is  in  a  state  of  suficring  and  de- 
gradation ;  and  that,  wearied  with  the  vanity  to  which  it  has  been  re- 
duced, it  is  earnestly  looking  for  deliverance. 

That  interpretation  whicli^  according  lo  Dr.  Macknight  and  Mr. 
Stuart,  applies  this  expectation  to  mankind  in  general,  is  contrary  to 
fact.  Men  in  general  are  not  looking  for  a  glorious  deliverance,  nor  is 
it  a  fact  that  they  will  obtain  it,  but  it  is  a  fact  that  there  will  be  new 
heavens  and  a  new  earth  wherein  dwclleth  riglilcousness.  All  that 
Mr.  kStuart  alleges  against  this  is  easily  obviated.  Most  of  it  ap[)lies 
to  passages  that  have  been  injudiciously  appealed  to  on  the  subject, 
which  do  not  bear  the  conclusion.  But  if  the  earth,  after  being  burnt 
up,  shall  be  restored  in  glory, -there  is  a  just  foundation  for  the  tigura- 
live  expectation.  In  order  to  understand  these  verses,  it  is  necessary 
to  ascertain  the  import,  1st,  of  the  term  creation,  or  creature  ;  2d,  of 
lliat  of  the  vanily  to  which  it  is  subjected  ;  3d,  of  that  deliverance 
which  it  shall  experience. 

Creature. — Tiic  word  in  the  original,  which  is  translated  in  the  I9lli, 
20lh,  and  21st  verses,  creature,  and  in  the  22d,  creation,  can  have  no 
reference  to  the  fallen  angels,  for  they  do  not  desire  the  manitesla- 
lion  of  the  children  of  God  ;  this  they  dread,  and  looking  forward  to  it, 

•  Psal.  xtvi.,  11,  1-' ;  cviii.,  -> ;  cxlviii.,  3, 10  ;  Is.  Iv.,  12  ;  Hab.  iii.,  16. 


ROMANS   VHI.,    19-22.  377 

tremble.  Neither  can  it  refer  to  the  elect  angels,  of  whom  it  cannot 
be  said  that  they  shall  be  delivered  from  the  bondage  of  corruption,  for 
to  this  they  were  never  subjected.  It  does  not  apply  to  men,  all  of 
whom  are  either  the  children  of  (lod  or  of  the  wicked  one.  It  cannot 
refer  to  the  children  of  (lod,  for  they  are  here  expressly  distinguished 
from  the  creation  of  which  the  Apostle  speaks  ;  nor  can  it  apply  to 
wicked  men,  for  thcv  have  no  wish  for  the  manifestation  of  tlie  sons  of 
God,  whom  tliey  hate,  nor  will  they  ever  be  delivered  from  the  bond- 
age of  corruption,  but  cast  into  the  lake  of  fire.  It  remains,  then,  that 
the  creatures  destitute  of  intelligence,  animate  and  inanimate,  the  hea- 
vens and  the  earth,  the  elements,  the  plants  and  animals,  are  here  re- 
ferred to.  The  Apostle  means  to  say,  that  the  creation,  which,  on 
account  of  sin,  has,  by  the  sentence  of  God,  been  subjected  to  vanity, 
shall  be  rescued  from  the  present  degradation  under  which  it  groans, 
and  that,  according  to  the  hope  held  out  to  it,  is  longing  to  participate 
with  the  sons  of  God  in  that  freedom  from  vanity  into  wliich  it  shall  at 
length  be  introduced,  partaking  with  them  in  their  future  and  glorious 
deliverance  from  all  evil.  This  indeed  cannot  mean  that  the  plants  and 
animals,  as  they  at  present  exist,  shall  be  restored  ;  but  that  the  condi- 
tion of  those  things  which  shall  belong  to  the  new  heavens  and  the  new 
earth,  prepared  for  the  sons  of  God,  shall  be  delivered  from  the  curse, 
and  restored  to  a  perfect  state,  as  when  all  things  that  God  had  created 
were  pronounced  by  him  very  good,  and  when  as  at  the  beginning,  be- 
fore sm  entered,  thev  shall  be  fully  adapted  to  the  use  of  man. 

As  men  earnestly  desire  what  is  good,  and,  on  the  contrary,  groan 
and  sigh  in  their  sufferings,  the  like  emotions  of  joy  and  sorrow  are 
here  ascribed  to  the  inanimate  and  unintelligent  creation.  In  this  way 
the  prophets  introduce  the  earth  as  groaning,  and  the  animals  as  crying 
to  God,  in  sympathy  with  the  condition  of  man.  "The  land  mourn- 
eth,  for  the  corn  is  wasted  ;  the  new  wine  is  dried  up  ;  the  oil  lan- 
guisheth,  because  joy  is  withered  away  from  the  sons  of  men  !  How 
do  the  beasts  groan  !  the  beasts  of  tlie  field  cry  also  unto  Thee  !  "  Joel 
i.,  10-20.  "  How  long  shall  the  land  mourn  and  the  herbs  of  every 
field  wither,  for  the  wickedness  of  iliem  that  dwell  therein  ?  "  Jer.  xii., 
4.  "  The  earth  mourneth  and  fadeth  away  ;  the  world  languishes  and 
fadeth  away  ;  the  haughty  people  of  the  earth  do  languish,  "The  earth 
also  is  defiled,  even  the  inhabitants  thereof;  because  they  have  trans- 
gressed the  laws,  changed  the  ordinance,  broken  the  everlasting  cove- 
nant. Therefore  hath  the  curse  devoured  the  earth.  The  new  wine 
mourneth;  the  wine  languisheth  !"  Isaiah  xxiv.,  4-7.  To  the  same 
purpose,  Isa.  xiii.,  13;  xxxiii.,  9  ;  xxxiv.,  4.  On  the  other  hand,  the 
prophet,  Isa.  xlix.,  13,  predicting  a  better  state  of  thuigs,  exclaims, 
"  Sing,  O  heavens  ;  and  be  joyful,  0  earth  ;  and  break  forth  into  sing- 
ing, 0  mountains  ;  for  the  Lord  hath  comforted  his  people,  and  will 
have  mercy  upon  his  afflicted  !"  And  in  Ps.  xcviii.,  4-6,  "  Make  a 
joyful  noise  unto  the  Lord  all  the  earth,  make  a  loud  noise,  and  re.- 
joice,  and  sing  praises!  Let  the  sea  roar,  and  the  fulness  thereof! 
Let  the  floods  clap  their  hands  :  let  the  hills  be  joyful  together  !" 
Thus,  in  the  language  of  Scripture,  the  sins  of  men  cause  the  creation 


378  ROMANS  VIII.,  19-22. 

to  mourn  ;  but  the  mercy  of  God  withdrawing  his  rebukes  causelh  it  to 
rejoice. 

Vanity. — What  is  called  vaiiily  in  tiic  twentieth  verse  is  in  the 
twciity-Arsi  denominated  humlduir  of  torruption.  When  the  crcfiticm 
was  brougiit  into  existence,  (Jod  bestowed  on  il  his  blessing,  and  pro- 
nounced everything  that  he  had  made  very  good.  Viewing  that  admir- 
able palace  which  he  had  provided,  he  appointed  man  to  reign  in  it, 
commanding  all  creation  to  be  subject  to  him  whom  he  had  made  in  his 
own  image.  But  when  sin  entered,  then  in  a  certain  sense,  it  may  be 
said  that  all  things  had  become  evil,  and  were  diverted  from  their 
proper  end.  The  creatures  by  their  nature  were  appointed  for  the 
service  of  the  friends  of  their  Creator,  but  since  the  entrance  of  sin 
tiiey  have  become  subservient  to  his  enemies.  Instead  of  the  sun  and 
the  heavens  being  honored  to  give  ligiil  lo  those  who  obey  God,  and  the 
earth  lo  support  the  righteous,  ihcy  now  minister  to  rebels.  The  sun 
shines  upon  the  wicked,  the  earth  nourishes  those  who  blaspheme  their 
Maker,  while  its  various  productions,  instead  of  being  employed  for  the 
glory  of  God,  are  used  as  instruments  of  ambition,  of  avarice,  of  in- 
temperance, of  cruelly,  of  idolatry,  and  are  often  employed  for  the  de- 
struction of  his  children.  All  these  are  subjected  lo  vanity  wiien  applied 
by  men  for  vain  purposes.  This  degradation  is  a  grievance  lo  the 
works  of  (jod,  which  in  themselves  have  remained  in  allegiance.  They 
groan  under  il,  but  keeping  vvilhin  iheir  proper  limits,  hold  on  their 
course.  Had  il  been  the  will  of  the  Creator,  after  liie  entrance  of  sin, 
the  creature  might  have  refused  lo  serve  the  vices  or  even  the  necessi- 
ties of  man.  This  is  sometimes  threatened.  In  reproving  the  idolatry 
of  the  children  of  Israel,  God  speaks  as  if  he  intended  lo  withdraw 
his  creatures  from  llieir  service,  in  taking  them  enlirely  away.  "There- 
fore will  I  return  and  take  away  my  corn  in  the  lime  tiiereof,  and  ray 
wine  in  the  season  thereof,  and  will  recover  my  wool  and  my  flax  given 
to  cover  her  nakedness."  Hosea  ii.,  9.  And  sometimes  the  creature  is 
represented  as  reclaiming  against  the  covelousness  and  wickedness  of 
men.  "  The  stone  shall  cry  out  of  the  wall,  and  the  beam  out  of  the 
timber  shall  answer  it."  Hab.  ii.,  11. 

The  whole  creation,  then,  groanelh  together,  and  is  under  bondage 
on  account  of  the  sin  of  man,  and  has  suffered  by  it  immensely.  As 
to  the  inanimate  creation,  in  many  ways  it  shows  its  figurative  groan- 
ing, and  tlie  vanity  lo  which  it  has  been  reduced.  "  Cursed  is  the 
ground  fur  thy  sake,  thorns  also  and  thistles  shall  il  bring  forth  to  ihee." 
Il  produces  all  noxious  weeds  ;  and  in  many  places  is  enlirely  barren. 
It  is  subject  lo  earlli(|uakes,  floods,  and  storms  destructive  lo  human 
life,  and  in  various  respects  labors  under  the  curse  pronounced  upon  il. 
The  lower  animals  have  largely  shared  in  the  sufferings  of  man.  They 
are  made  "  lo  be  taken  and  destroyed,"  2  Peter,  11,  12,  and  to  devour 
one  anolher.  They  have  become  subservient  to  the  criminal  pleasures 
of  man,  and  are  the  victims  of  his  oppressive  cruelly.  Some  partake 
in  the  labors  lo  which  he  is  subjected,  and  all  of  ihem  terminate  their 
short  existence  by  death,  the  effect  of  sin.  All  that  belongs  lo  the 
creation  is  fading  and  transitory,  and  death  reigns  universally.     The 


ROMANS  VIII.,   19-22.  379 

heavens  and  the  earth  shall  wax  old  like  a  garment.  The  earth  once 
perished  by  water,  and  now  it  is  reserved  unto  fire.  "  The  heavens 
shall  pass  away  with  a  great  noise,  and  the  elements  shall  melt  with 
fervent  heat ;  the  earth  also  and  the  works  that  are  therein  shall  be  burnt 
up.  The  heavens  being  on  fire  shall  be  dissolved."  The  cause  of  this 
subjection  to  vanity  is  not  from  their  original  tendencies,  or  from  any 
fault  in  the  creatures.  They  have  been  so  subjected,  not  willingly — 
not  owing  to  any  natural  defect,  or  improper  disposition  in  themselves, 
but  by  reason  of  the  sin  of  man,  and  in  order  to  his  greater  punish- 
ment. The  houses  of  those  who  were  guilty  of  rebellion  were  de- 
stroyed, Ezra  vi.,  11,  Dan.  ii.,  5,  not  that  there  was  guilt  in  the  stones 
or  the  wood,  but  in  order  to  inflict  the  severer  punishment  on  their 
criminal  possessors,  and  also  to  testify  the  greater  abhorrence  of  their 
crime  in  thus  visiting  them  in  the  things  that  belonged  to  them.  In  the 
same  manner,  man  having  been  constituted  the  lord  of  the  creatures, 
his  punishment  has  been  extended  to  them.  This  in  a  very  striking 
manner  demonstrates  the  hatred  of  God  against  sin.  For  as  the  leprosy 
not  only  defiled  the  man  who  was  infected  with  it,  but  also  the  house  he 
inhabited,  in  the  same  way  sin,  which  is  the  spiritual  leprosy  of  man, 
has  not  only  defiled  our  bodies  and  our  souls,  but  by  the  just  judgment 
of  God,  has  infected  all  creation. 

In  whatever  way  it  may  be  attempted  to  be  accounted  for,  it  is  a  fact 
that  the  world  and  all  around  us  is  in  a  suffering  and  degraded  condition. 
This  state  of  things  bears  the  appearance  of  being  inconsistent  with 
the  government  of  God,  all-powerful,  wise,  and  good.  The  proud 
sceptic  is  here  completely  at  a  stand.  He  cannot  even  conjecture  why 
such  a  state  of  things  should  have  had  place.  With  Mr.  Hume,  the 
language  of  every  reflecting  unbeliever  must  be,  "  The  whole  is  a  rid- 
dle, an  enigma,  an  inexplicable  mystery.  Doubt,  uncertainty,  suspense 
of  judgment,  appear  the  only  result  of  our  most  accurate  scrutiny  con- 
cerning this  subject."  The  Book  of  God  alone  dispels  the  darkness, 
and  unveils  the  mystery. 

Here,  then,  we  learn  how  great  is  the  evil  of  sin.  It  has  polluted 
the  heavens  and  the  earth,  and  has  subjected  the  whole  to  vanity  and 
corruption.  Evil  and  misery  prevail,  and  creation  itself  is  compelled 
to  witness  the  dishonor  done  to  its  Author.  It  would  be  derogatory  to 
the  glory  of  God  to  suppose  that  his  works  are  now  in  the  same  condi- 
tion in  which  they  were  at  first  formed,  or  that  they  will  always  con- 
tinue as  at  present.  In  the  meantime  all  the  creatures  are  groaning 
under  their  degradation,  until  the  moment  when  God  shall  remove  those 
obstacles  which  prevent  them  from  answering  their  proper  ends,  and 
render  them  incapable  of  suitably  glorifying' him.  But  the  righteous 
judge  who  subjected  them  to  vanity  in  consequence  of  the  disobedience 
of  man,  has  made  provision  for  their  final  restoration. 

The  creation,  then,  is  not  in  that  state  in  which  it  was  originally  con- 
stituted. A  fearful  change  and  disorganization  even  in  the  frame  of 
the  natural  world  has  taken  place.  The  introduction  of  sin  has  brought 
along  with  it  this  subjection  to  vanity  and  the  bondage  of  corruption, 
and  all  that  ruin  under  which  nature  groans.     How  miserable  is  the 


380  ROMANS  viir.,   19-22. 

condition  of  ihosc  who  have  their  portion  in  this  world.  Of  them  it 
may  be  truly  said,  "  Surciv  thcv  have  inherited  lies,  vanity,  and  things 
wherein  there  is  no  profit."  Of  those  "who  mind  earthly  things,"  it 
is  written,  their  "  end  is  destruction."  "  "^Phe  heavens  and  the  earth 
wliirh  are  now,  liy  the  same  word  are  kept  in  store,  reserved  unto  fire 
against  the  day  of  judgment  and  perdition  of  ungodly  men." 

Dflirered. — Some  suppose  that  the  word  delivered  signifies  an  entire 
annihilation,  and  in  support  of  this  opinion  allege  such  passages  as  2d 
Pet.  iii.,  10,  Rev.  xx.,  11.  But  as  the  tendency  of  all  things  in  nature 
is  to  their  own  preservation,  how  could  the  creation  be  represenled  as 
earnestly  expecting  the  manifestation  of  the  sons  of  God,  if  that  mani- 
festation were  to  be  accompanied  with  its  final  ruin  and  destruction? 
Besides,  the  Apostle  promises  not  merely  a  future  deliverance,  but  also 
a  glorious  future  existence.  The  Scriptures,  loo,  in  various  places, 
predict  the  continued  subsistence  of  the  heavens  and  the  earth,  as  2d 
Pet.  iii.,  13,  Rev.  xxi.,  1.  Respecting  the  passages  quoted  above,  as 
importing  their  annihilation,  it  ought  to  be  observed,  that  the  destruc- 
tion of  the  substance  of  things  differs  from  a  change  in  their  qualities. 
When  metal  of  a  certain  shape  is  subjected  to  fire,  it  is  destroyed  as  to 
its  figure,  but  not  as  to  its  substance.  Thus  the  heavens  and  the  earth 
will  pass  through  the  fire,  but  only  that  they  may  be  purified  and  come 
forth  anew,  more  excellent  than  before.  In  Psal.  cii.,  26,  it  is  said, 
"  They  shall  perish,  but  thou  shall  endure  ;  yea,  all  of  them  shall  wax 
old  like  a  garment ;  as  a  venture  shall  ihou  change  them,  and  they  siiall 
be  changed.''''  That  the  Apostle  Peter,  when  he  says  thai  the  heavens 
shall  be  dissolved,  and  the  elements  shall  melt  with  fervent  heat,  does 
not  refer  to  ihe  destruction  of  their  substance,  but  to  their  purification, 
is  evident  from  what  he  immediately  adds.  "  Nevertheless,  we,  accord- 
ing to  his  promise,  look  for  new  heavens  and  a  new  earth,  wherein 
dwclleth  righteousness."  A  little  before  he  had  said,  "The  world  that 
then  was,  being  overflowed  with  water,  perished,"  although  its  sub- 
stance remains  as  at  ihe  beginning.  If,  then,  the  punishment  of  sin 
has  extended  to  the  creatures,  in  bringing  them  under  the  bondage  of 
corruption,  so,  according  to  the  passage  before  us,  that  grace  which 
reigns  above  sin,  will  also  be  extended  to  their  deliverance.  And  as 
the  punishment  of  the  sins  of  men  is  so  much  the  greater  as  their 
effects  extend  to  the  creatures,  in  like  manner,  so  much  the  greater 
will  be  the  glory  that  shall  be  revealed  in  them,  that  the  creatures 
which  were  formed  for  their  use  shall  be  made  to  participate  with  them 
in  the  day  of  the  restitution  of  all  things.  Through  the  goodness  of 
God  thev  shall  follow  the  deliverance  and  final  destination  of  the  chil- 
dren of  God,  and  not  that  of  his  enemies. 

When  God  created  the  world,  he  "  saw  everything  that  he  had  made. 
and,  behold,  it  was  very  good."  When  man  transgressed,  God  viewed 
it  a  second  time,  and  said,  "  cursed  is  the  ground  for  thy  sake."  When 
the  promise  that  the  Deliverer  should  come  into  the  world  to  re-estab- 
lish peace  between  God  and  man  was  given,  the  effect  of  this  blessed 
reconciliation  was  to  extend  even  to  the  inanimate  and  unintelligent 


ROMANS   VIII.,    23.  381 

creation ;  and  God,  it  may  be  said,  then  viewed  Iiis  work  a  third  lime, 
and  held  out  the  hope  of  a  glorious  restoration. 

Tiie  creature,  then,  has  been  subjected  to  ihe  indignity  which  it  now 
snffers,  in  hope*  that  it  will  one  day  be  delivered  from  the  bondage  of 
corruplion,  and  partake  of  the  glorious  freedom  of  the  children  of  (lod. 
This  hope  was  held  out  in  the  sentence  pronounced  on  man,  for  in  the 
doom  of  our  first  parents,  the  divine  purpose  of  provifling  a  deliverer 
was  revealed.  Wc  know  not  the  circumstances  of  ithis  change,  how  it 
will  be  effecled,  or  in  what  form  the  creation — those  new  heavens  and 
that  new  earth,  wherein  dwelleth  righteousness,  suited  for  the  abode  of 
the  sons  of  God — shall  then  exist ;  but  we  are  sure  that  it  shall  be 
worthy  of  the  divine  wisdom,  although  at  present  beyond  our  compre- 
hension. 

Manifestation  of  the  sons  of  God. — Believers  arc  even  now  the  sons 
of  God,  but  the  world  knows  them  not. — 1  John  iii.,  I.  In  this  respect 
they  are  not  seen.  Their  bodies,  as  well  as  their  spirits,  have  been 
purchased  by  Christ,  and  they  are  become  his  members.  Their  bodies 
have,  however,  no  marks  of  this  divine  relation,  but,  like  those  of  other 
men,  are  subject  to  disease,  to  death,  and  corruplion.  And  although 
they  have  been  regenerated  by  the  Spirit  of  God,  there  is  still  a  law  in 
their  members  warring  against  the  law  of  their  mind.  But  the  period 
approaches  when  their  souls  shall  be  freed  from  every  remainder  of 
corruplion,  and  their  bodies  shall  be  made  like  unto  the  glorious  body 
of  the  Son  of  God.  Then  this  corruptible  shall  put  on  incorruption, 
and  then  shall  they  shine  forth  as  the  sun  in  the  kingdom  of  their  Fa- 
ther. It  is  then  that  they  shall  be  manifested  in  their, true  character, 
illustrious  as  the  sons  of  God,  sealed  upon  thrones,  and  conspicuous 
in  robes  of  light  and  glory. 

V.  23. — And  not  only  they,  but  ourselves  also,  which  have  the  first  fruits  of  the 
Spirit,  even  we  ourselves  groan  within  ourselves,  w.iiti.ig  for  the  adoption,  to  wit,  the 
redemption  of  our  body. 

In  the  four  preceding  verses  the  Apostle  had  appealed  to  the  state  of 
nature,  which,  by  a  sinking  and  boautifid  figure,  is  personified  and  re- 
presented as  groaning  under  the  oppression  of  sutFering,  through  the 
entrance  of  sin,  and  looking  forward  with  ardent  expectation,  as  with 
oulstretched  neck,  to  a  iuture  and  belter  dispensation.  He  now  pro- 
ceeds to  call  the  attention  of  believers  to  theii  own  feelings  and  expe- 
rience, meaning  to  say,  that  if  the  iinintelligunt  creation  is  longing  for 
the  inanifestation  of  the  sons  of  (iod,  how  iimch  more  earnestly  must 
they  themselves  long  for  that  glorious  event. 

Chrislians  who  have  received  the  foreiasijs  of  evcrhisting  felicity, 
sympathize  with  the  groans  of  nature.  Tliey  eajoy  indeed  even  al  pre- 
sent a  blessed  freedom.  They  are  delivered  from  llie  guili  ami  domi- 
nion of  sin,  the  curse  of  the  law,  and  a  serv.i..'.  sjiini  in  tlieir  obedience 
to  God.     Still,  however,  they  have  much  to  suifer  wjiile  in  the  world, 

*  The  20th  verse  sliould  be  re  id  ii  a  ;>ire:it!iesis,  e.\ce_.t  the  tw'j  1  tst  words,  wlu'cli 
should  be  transferred  to  tiie  21st  verse,  .I'ld  that  substiinleJ  I'jv  bfcaiise.  In  hope  that 
the  creature  itself  also  shall  be  dtlivered. 


382  ROMANS    VIII.,    23. 

but  llioy  wait  for  llic  redemption  of  ihcir  bodies,  and  the  full  manifesta- 
tion of  their  cliaractcr  as  the  children  of  (iod.  Their  hothcs,  us  well 
as  their  spirits,  have  been  given  to  Christ.  They  are  equally  the  fruit 
of  his  piirchase,  and  arc  become  his  members.  ]kit  it  is  not  till  his 
people  shall  have  arisen  from  the  grave,  that  thev  will  enjoy  all  the 
privileges  consequent  on  his  redemption. 

IVirJirsI fruits  of  the  Sj)irit. — These  are  love  and  joy  in  the  Holy 
Chosl,  peace  of  conscience  and  communion  with  (Jod.  They  are  the 
graces  of  the  Spirit  conferred  on  believers,  called  first  fruits,  because, 
as  the  first  fruits  of  the  field  were  oflcred  to  (lod  under  the  law,  so 
these  graces  redound  to  God's  glory.  And  as  the  first  ears  of  corn 
were  a  pledge  of  an  abundant  harvest,  so  these  graces  are  a  pledge 
to  believers  of  their  complete  felicity,  because  they  are  given  to  them 
of  CJod  for  the  confirmation  of  their  hope.  They  arc  a  pledge,  because 
the  same  love  and  grace  that  moved  llicir  Heavenly  Father  to  impart 
these  beginnings  of  their  salvation,  will  move  him  to  perfect  the  good 
work.  'J'licsc  first  fruits,  then,  are  the  foretastes  of  heaven,  or  the  ear- 
nest of  the  inheritance.  This  is  the  most  invaluable  privilege  of  the 
children  of  God  in  the  present  life.  It  is  a  joy  the  world  cannot  give 
and  cannot  take  away.  The  error  which  would  represent  these  privi- 
leges as  peculiar  to  the  Apostles  and  the  first  Christians,  and  restrict 
the  fruits  of  the  Spirit  to  miraculous  gifts,  ought  not  for  one  moment  to 
be  admitted.  The  Apostle  is  speaking  of  all  the  children  of  God  to  the 
end  of  the  w^orld,  without  excepting  even  the  weakest. 

As  the  first  fruits  of  the  harvest  were  consecrated  to  God,  so  we 
should  be  careful  not  to  abuse  the  gifts  of  the  Spirit  of  God  in  us.  As 
the  first  fruits  were  to  be  carried  to  the  house  of  God,  so,  as  God  has 
communicated  to  us  his  grace,  we  should  also  go  to  his  house  making 
a  public  profession  of  his  name.  The  children  of  Israel,  in  offering  the 
first  fruits,  were  commanded  to  confess  their  miserable  original  state, 
and  to  recount  their  experience  of  the  goodness  of  God,  Deut.  xxvi.,  5. 
In  the  same  way  we  should  consider  the  graces  of  the  Holy  Spirit  in 
us  as  the  first  fruits  of  the  heavenly  Canaan  which  God  hath  given  us, 
and  confess  that  we  were  by  nature  children  of  wrath,  dead  in  trespass- 
es and  sins,  and  that  the  Lord  having  had  compassion  on  us,  has  deli- 
vered us  from  the  servitude  of  sin,  and  the  power  of  darkness,  and 
translated  us  into  the  kingdom  of  his  dear  Son. 

Groan  within  ourselves. — Not  only  they — the  whole  creation  or 
every  creature  ;  but  also  believers  themselves  with  all  their  advantages 
groan.  Even  they  find  it  ditficult  to  bear  up  under  the  pressure  which 
in  their  present  state  weighs  them  down,  while  carrying  about  with 
them  a  body  of  sin  and  death.  Of  this  groaning  the  Apostle,  as  we 
have  seen,  chap,  vii.,  24,  presents  himself  as  an  example.  *'  O  wretch- 
ed man  that  I  am  ;"  and  again  when  he  says,  "  We  that  are  in  this 
tabernacle  do  groan,  being  burdened." — 2  Cor.  v.,  4.  In  the  same 
manner  David  groaned,  when  he  complained  that  his  iniquities  were  a 
burden  too  heavy  for  him.  Believers  groan  on  account  of  indwelling 
sin,  of  the  temptations  of  Satan  and  the  world,  and  df  the  evils  that  af- 
flict their  bodies  and  souls.     They  feel  that  something  is  always  waul- 


ROMANS  VIII.,   23.  383 

ing  to  them  in  this  world.  There  is  nothing  but  that  sovereign  good 
which  can  only  be  found  in  God,  fully  able  to  satisfy  their  desires. 
Believers  groan  icithin  ihemselves.  Their  groanings  are  not  such  as 
those  of  hypocrites,  which  are  only  outward  ;  ihey  are  from  within. 
They  do  not  always  meet  the  car  of  man,  but  they  reach  the  throne  of 
God.  "  All  my  desire,"  says  David,  "  is  before  thee,  and  my  groaning 
is  not  hid  from  thee."  Psalm  xxxviii.,  9.  These  groanings  are  sighs 
and  prayers  to  God,  which  are  spoken  of  in  the  26th  verse,  where  we 
learn  their  efficient  cause,  which  is  not  flesh  and  blood.  They  are 
fruits  of  the  Spirit,  so  that  by  them  believers  observe  in  themselves  the 
spirit  of  regeneration. 

Waiting  for  the  adoption. — Believers  have  already  been  adopted  into 
the  family  of  God,  and  arc  his  children  ;  but  they  have  not  yet  been 
openly  declared  to  be  so,*  nor  made  in  all  respects  suitable  to  this  cha- 
racter. If  they  are  the  sons  of  God,  they  must  be  made  glorious,  both 
in  soul  and  body ;  but  till  they  arrive  in  heaven,  their  adoption  will  not 
be  fully  manifested.  Adoption  may  be  viewed  at  three  periods.  It 
may  be  considered  in  the  election  of  his  people,  when  God  decrees 
their  adoption  before  they  are  called  or  united  to  Jesus  Christ ;  yet 
they  are  even  then  denominated  the  children  of  God.  In  the  eleventh 
chapter  of  John,  where  Caiaphas,  prophesying  of  the  death  of  Jesus, 
says  that  he  should  die  not  for  that  nation  only,  but  for  all  the  children 
of  God  that  were  scattered  abroad,  under  the  term  children  of  God 
were  comprehended  those  who  had  not  yet  been  called. — Acts  xviii., 
10.  In  their  calling  and  regeneration  they  are  adopted  into  God's 
family,  being  then  united  to  Christ :  but  as  their  bodies  do  not  partake 
in  that  regeneration,  and  are  not  yet  conformed  to  the  glorious  body  of 
Jesus  Christ,  they  still  wait  for  the  entire  accomplishment  of  their 
adoption,  when,  at  the  resurrection,  they  shall  enter  on  the  full  posses- 
sion of  the  inheritance.  Accordingly,  Jesus  denominates  that  blessed 
resurrection  "  the  regeneration  ;"  because  then  not  only  the  souls  of 
believers,  but  also  their  bodies,  shall  bear  the  heavenly  image  of  the 
second  Adam.  Then  they  shall  enter  fully  into  the  possession  of  their 
inheritance  ;  for  in  that  day  Jesus  Christ  will  say  to  the  elect,  "  Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world."  Heaven,  into  which  they  will  then  enter, 
is  an  inheritance  suitable  to  the  dignity  of  the  sons  of  God,  and  for 
this  they  are  waiting. 

The  children  of  God  wait  for  the  accomplishment  of  all  that  their 
adoption  imports.  They  wait  for  it  as  Jacob  did  :  "  I  have  waited  for  thy 
salvation,  C)  Lord  !"  Gen.  xlix.,  18.  They  wait  as  the  believers  at 
Corinth  were  waiting  for  the  coming  of  our  Lord  Jesus  Christ,  1  Cor. 
i.,  7 — and  as  all  believers  who  through  the  Spirit  wait  for  the  hope  of 
righteousness  by  faith. — Gal.  v.,  5.  "  Looking  for  the  blessed  hope, 
and  the  glorious  appearing  of  the  great  God,  even  our  Saviour  Jesus 
Christ." — Titus  ii.,  13.  And  as  the  Thessalonians,  who,  having  been 
turned  from  idols  to  serve  the  living  and  true  God,  waited  for  his  Son 

•  Among  the  Romans  there  was  a  twofold  adoption,  the  one  private,  the  other  public. 


381  ROMANS    Vlll.,    23. 

fmni  heaven,  1  Tlicss.  i.,  10  ;  also  as  is  rcconlod  in  Heb,  i.\.,  2H,  James 
v.,  7,  8  ;  2  Pet.  iii.*,  12.  In  this  manner  Paul  waileti  for  liis  crown,  2 
Tim.  iv.,  bi.  It  was  this  waiting  for,  or  expeclalion  of  dclivirance 
from  the  Lord,  that  encouraged  Noah  to  build  the  ark;  and  ^Abraham 
to  leave  his  country  ;  and  Moses  to  esteem  the  rtproach  of  Christ 
greater  riches  than  l^ie  treasures  in  Egypt ;  and  the  elders  who  oblain- 
cd  a  good  report  through  faitli,  to  seek  a  better,  that  is,  an  heavenly 
couniry.  It  was  the  expeclalion  of  eternal  life  tliat  sustained  those 
who  shed  their  blood  for  the  testimony  of  Jesus. 

The  redemption  of  our  body. — That  there  might  be  no  misUike  respect- 
ing the  meaning  of  the  adoption  in  this  unusual  applicaiion,  the  Apostle 
himself  sut)joiMS  an  explanation — even  the  redemption  of  our  bod),  be- 
cause the  body  will  then  be  delivered  from  the  grave,  as  a  prisoner 
when  redeemed  is  delivered  from  his  prison. 

But  why,  it  may  be  asked,  does  the  Apostle  here  employ  the  term 
redemption  rather  than  that  of  resurrection,  which  is  so  common  in  the 
New  Testament  ?  To  this  it  maybe  replied,  that  the  Holy  Scrip- 
tures often  make  use  of  this  expression  to  represent  a  great  deliverance, 
as  m  Psal.  cvii.,  2,  "  Let  the  redeemed  of  the  Lord  say  so,  whom  he 
hatli  redeemed  from  the  hand  of  the  enemy  !"  And,  as  in  Isaiah  Ixiii., 
where  those  are  spoken  of  who  are  redecnjcd  of  the  Lord  from  the 
hand  of  the  enemy.  It  is  evident  that  Paul  employs  this  expression, 
forcibly  to  designate  the  greatest  of  all  deliverances,  the  highest  object 
of  our  desires,  which  is  to  be  the  subject  of  our  eternal  gratitude. 
When  this  term  is  so  used,  it  commonly  denotes  two  things, — the  one^ 
that  the  deliverance  spoken  of  is  effected  in  a  manner  glorious  and 
conspicuous,  exhibiting  the  greatest  effort  of  power;  the  other,  that  it  is 
a  complete  deliverance,  placing  us  beyond  all  danger.  On  this  ground, 
then.  It  is  evident  that  no  work  is  better  entitled  to  tlic  appellation  of 
redemption  than  that  of  the  re-establishment  of  our  bodies,  which  will 
be  an  illustrious  effect  of  the  infinite  power  of  God.  It  is  the  work  of 
the  Lord  of  nature — of  Him  who  liolds  in  his  hands  the  keys  of  life 
and  death.  His  light  alone  can  dispel  the  darkness  of  the  tomb.  It  is 
only  his  hand  that  can  break  its  seal  and  its  silence.  On  this  account 
the  Apostle  appeals,  with  an  accumulation  of  terms,  to  the  exceeding 
greatness  of  the  power  of  God  to  usward  who  believe,  according  to 
the  working  of  Ins  nnghty  f>ower,  w^liich  he  wrought  in  Christ  wjien  he 
raised  him  from  the  dead.     Eph.  ii.,  10. 

This  last  deliverance  will  be  so  perfect,  that  nothing  can  be  more 
complete,  since  "  the  children  of  the  resurrection"  shall  be  restored  not 
to  their  first  life,  but  to  a  state  which  will  be  one  of  surpassing  glory 
nnd  never-ending  immortality.  Death  will  be  swallowed  up  in  victory. 
Earthly  warriors  may  obtain  two  sorts  of  victories  over  their  enemies. 
One  may  be  called  a  temporary  or  partial  victory,  which  causes  the 
enemy  to  fly  ;  which  deprives  liim  of  part  of  his  force,  but  does  not 
prevent  him  from  re-establishing  himself,  returning  to  the  field  of  bat- 
tle, and  placing  the  coiicpieror  in  the  hazard  of  losing  what  he  lias 
gained.  The  other  may  be  termed  a  complete  and  decisive  victory, 
which  so  effectually  subdues  the  hostile  power,  that  it  can  never  regain 


ROMANS   VIII.,    24.  385 

what  it  has  lost.  There  are  also  two  sorts  of  resurrections  ;  one 
like  that  ot  Lazarus,  in  wiiich  death  was  overcome  but  not  de- 
stroyed, since  Lazarus  died  a  second  time ;  the  other  is,  that  of  be- 
lievers at  llie  last  day,  when  death  will  not  only  be  overcome,  but  cast 
out  and  for  ever  exterminated.  Both  of  these  may  be  properly  called 
a  resurrection  ;  but  to  speak  with  greater  force,  the  second  is  here 
called  a  redemption.  Besides,  the  Aposllc,  in  employing  this  term, 
has  reference  to  the  redemption  which  Jesus  Christ  has  effected  at  the 
infinite  price  of  his  blood.  It  is  true  this  price  was  fully  paid  on  the 
day  of  his  death,  yet  two  things  are  certain ;  the  one  is,  that  our  resur- 
rection will  only  take  place  in  virtue  of  the  value  and  imperishable 
efficacy  of  that  blood,  which  has  acquired  for  us  life  and  happiness ; 
the  other,  that  the  redemption  accomplished  on  the  cross  and  the  resur- 
rection are  not  two  different  works.  They  are  but  one  work,  viewed 
under  different  aspects,  and  at  different  periods  ;  the  redemption  on  the 
cross  being  our  redemption  by  price,  and  the  resurrection  our  redemp- 
tion by  power — a  perfect  and  undivided  salvation  begun  and  ter- 
minated. 

The  day,  then,  of  the  redemption  of  our  bodies  will  be  the  day  of 
the  entire  accomplishment  of  our  adoption,  as  then  only  we  shall  enter 
on  the  complete  possession  of  the  children  of  (xod.  In  Jesus  Christ 
our  redemption  was  fully  accomplished  when  he  said  on  the  cross,  "  It 
is  finished."  In  us  it  is  accomplished  by  different  degrees.  The  first 
degree  is  in  this  life  ;  the  second,  at  death  ;  the  third,  at  the  resurrec- 
tion. In  this  life,  the  degree  of  redemption  which  we  obtain  is  the  re- 
mission of  our  sins,  our  sanctification,  and  freedom  from  the  law  and 
the  slavery  of  sin.  At  death,  our  souls  are  delivered  from  all  sin,  and 
their  sanctification  is  complete  ;  for  the  soul  at  its  departure  from  the 
body  is  received  into  the  heavenly  sanctuary,  into  which  nothing  can 
enter  that  defilelh  ;  and  as  to  the  bodv,  death  prepares  it  for  incorrup- 
tion  and  immortality,  for  that  which  we  sow  is  not  quickened  except  it 
die.  It  must,  therefore,  return  to  dust,  there  to  leave  its  corruption,  its 
weakness,  its  dishonor.  Hence  it  follows  that  believers  should  not 
fear  death,  since  death  obtains  for  them  the  second  degree  of  their 
redemption.  But  as  our  bodies  remain  in  the  dust  till  the  day  of  our 
blessed  resurrection,  that  day  is  called  the  day  of  the  redemption  of  our 
body,  as  being  the  last  and  highest  degree  of  our  redemption.  Then 
the  body  being  reunited  to  the  soul,  death  will  be  swallowed  up  in  vic- 
tory ;  for  the  last  enemy  tliat  shall  be  destroyed  is  death,  for  till  then 
death  will  reign  over  our  bodies.  But  then  the  children  of  God  shall 
sing  that  triumphant  song,  "  O  death,  where  is  thy  sting  :  O  grave, 
where  is  thy  victory?"  "I  will  ransom  thee  from  the  power  of  the 
grave,  I  will  redeem  thee  from  death  ;  O  death,  I  will  be  thy  plagues ; 
O  grave,  I  will  be  thy  destruction," 

The  elevation  of  his  people  to  glory  on  the  day  of  their  redemption, 
will  be  the  last  act  in  the  economy  of  Jesus  Christ  as  Mediator.  He 
will  then  terminate  his  reign  and  the  whole  work  of  their  salvation. 
For  then  he  will  present  the  whole  church  to  the  Father,  saying, 
*'  Behold  I  and  the  children  whom  thou  hast  given  me."     Then  he  will 

25 


386  ROMANS    VIII.,    24. 

deliver  up  llie  kingdom,  haviiirf  notliiiii?  further  to  do  in  llie  work  of 
rediMn|)ti()n.  This  will  l)c  the  rcnch'rini;  of  the  accounl  hy  the  Son  to 
the  Father  of  the  charge  roininuted  to  him  ;  and  for  this  reason  the 
Aposlh^  says,  "When  all  things  shall  be  snbdued  iinlo  him,  then  shall 
the  Son  also  himself  he  snhject  unto  him  that  put  all  things  under  him, 
that  (Jod  may  he  all  in  all ;"  because,  as  his  economy  commenced  by 
an  act  of  submission  of  the  Son  to  the  Father,  when  in  entering  into  th« 
world  he  said,  "  Lo,  I  come  to  do  thy  will,  O  God,"  it  will  also  termi- 
nate by  a  similar  act,  as  the  Son  will  then  deliver  up  the  kingdom  to 
him  from  whom  he  received  it. 

IJelievers  arc  here  said  to  have  received  the  first  fruits  of  the  Spirit, 
and  to  be  waiting  for  the  redemption  of  their  bodies.  In  the  fourth 
chapter  of  the  Kpislle  to  the  Ephesians,  the  Apostle  says,  "  Grieve  not 
the  Holy  Spirit  of  God  whereby  ye  are  sealed  unto  the  day  of  re- 
demption." As  this  last  passage  has  so  much  similarity  to  the  one 
before  us,  and  as  they  are  calculated  to  throw  light  on  each  other,  it 
may  be  proper,  in  this  })lace,  to  consider  its  meaning. 

The  scaling  of  believers  implies,  that  God  has  marked  them  by  his 
Spirit  to  distinguish  them  from  the  rest  of  mankind.  Marking  his  people 
in  this  manner  as  his  peculiar  property,  imports  that  he  loves  them  as 
his  own  ;  that  they  are  his  "jewels,"  or  peculiar  treasure,  Mai.  iii.,  17. 
But  the  Apostle  does  not  say  that  believers  have  been  merely  marked, 
but  that  they  have  been  sealed,  which  implies  much  more;  for  although 
every  seal  is  a  mark,  every  mark  is  not  a  seal.  Seals  are  marks  which 
bear  the  arms  of  those  to  whom  they  belong,  and  often  their  image  or 
resemblance,  as  the  seals  of  princes.  Thus  the  principal  effect  of  the 
Holy  Spirit  is  to  impress  on  the  hearts  of  his  people  the  image  of  the 
Son  of  God.  As  the  matter  to  which  the  seal  is  applied  contributes 
nothing  to  the  formation  of  the  character  it  receives,  and  only  yields  to 
the  impression  made  on  it,  so  the  heart  is  not  active,  but  passive,  under 
the  application  of  this  divine  seal,  by  which  we  receive  the  image  of 
God,  the  characters  of  which  are  traced  by  the  Holy  Spirit,  and  depend 
for  their  formation  entirely  on  his  efficiency.  As  seals  confirm  the 
covenants  or  promises  to  which  they  are  afl^ixed,  in  the  same  manner 
this  heavenly  signet  firmly  establishes  the  declaration  of  the  Divine 
mercy,  and  makes  it  irreversible.  It  confirms  to  our  faith  the  mysteries 
of  the  gospel,  and  renders  certain  to  our  hope  the  promises  of  the 
covenant.  The  seal  of  man,  although  it  alters  the  form,  makes  no 
change  on  the  substance  of  the  matter  to  which  it  is  applied,  and  pos- 
sesses no  virtue  lo  render  it  proper  for  receiving  the  impression.  But 
the  seal  of  God  changes  the  matter  on  which  it  is  impressed,  and  al- 
though naturally  hard,  renders  it  impressible,  converting  a  heart  of  stone 
into  a  heart  of  flesh.  The  seal  of  man  is  speedily  withdrawn  from  the 
matter  it  impresses,  and  the  impression  gradually  becomes  faint,  till  it 
is  at  length  effaced.  But  the  seal  of  the  Holy  Spirit  remains  m  the 
heart,  so  that  the  image  it  forms  can  never  be  obliterated. 

The  Apostle  not  ojily  affirms  that  we  are  sealed  by  tiie  Holy  Spirit 
of  God,  but  says  that  we  are  sealed  unto  the  day  of  redemption ;  that 
is,  this  seal  is  given  us  in  respect  of  our  blessed  resurrection,  as  the 


ROMANS    VIII,,    23.  '  387 

pledge  of  our  complete  transformation  into  the  likeness  of  Christ.  This 
divine  seal  is  that  by  which  the  Lord  our  great  Judge  will  distinguish 
the  righteous  from  the  wicked,  raising  the  one  to  the  resurrection  of 
life,  and  the  other  to  the  resurrection  of  damnation.  It  is  also  the  Holy 
Spirit  whicii  forms  in  us  the  hope  of  that  future  redemption,  our  souls 
having  no  good  desire  whatever  of  wliich  he  is  not  the  author.  These 
things  are  certain  ;  but  it  does  not  appear  to  be  the  principal  design  of 
the  Apostle  to  enforce  them  here.  It  seems  rather  to  be  to  teach  that 
the  Holy  Spirit  is  to  us  a  seal  or  assured  pledge  of  the  reality  of  our 
resurrection,  or,  as  is  said,  "  the  earnest  of  our  inheritance  until  the 
redemption  of  the  purchased  possession."  Besides  this,  the  Holy 
Spirit  confirms  in  our  souls  everything  on  which  the  hope  of  our  resur- 
rection depends.  That  hope  depends  on  the  belief  that  Jesus  Christ 
has  died  for  our  sins,  of  which  the  Holy  Spirit  bears  record  in  our 
hearts  by  giving  us  the  answer  of  a  good  conscience.  It  depends  on 
knowing  that  Jesus  Christ  has  in  dying  overcome  death,  and  has  glori- 
ously risen  again  to  restore  to  us  life  which  we  had  forfeited.  This  is 
a  truth  which  the  Holy  Spirit  certifies  to  us,  since  he  is  the  Spirit  of 
Christ  given  in  virtue  of  his  resurrection.  It  depends  on  knowing  that 
Jesus  Christ  is  in  heaven,  reigning  at  the  right  hand  of  the  Father,  and 
that  all  power  is  given  unto  him,  that  he  may  give  eternal  life  to  all  his 
people.  The  Holy  Spirit  testifies  to  us  this  glory,  since  his  coming  is 
its  fruit  and  effect.  "  The  Holy  Spirit  was  not  yet  given,  because  that 
Jesus  was  not  yet  glorified  ;"  and  the  Saviour  himself  says,  that  he  will 
send  the  Comforter,  "  even  the  Spirit  of  truth,  which  proceedeth  from 
the  Father  ;"  concerning  which  the  Apostle  Peter  declares,  "  Being  by 
the  right  hand  of  God  exalted,  and  having  received  of  the  Father  the 
promise  of  the  Holy  Ghost,  he  hath  shed  forth  this  which  ye  now  see 
and  hear."  As  if  he  had  said  that  tliis  marvellous  effusion  of  the  Holy 
Spirit  is  an  effect,  and  consequently  an  assured  proof,  of  the  heavenly 
glory  of  Jesus  Christ,  Since  God  gives  his  Holy  Spirit  to  his  children 
to  seal  them  to  the  day  of  redemption,  it  is  evident  that  his  care  of  them 
must  extend  to  the  blessed  consummation  to  which  he  purposes  to  con- 
duct them.  He  will  not  withdraw  his  gracious  hand  from  them,  but  , 
will  bring  them  to  the  possession  and  enjoyment  of  his  glory.  "  The 
Lord  will  perfect  that  which  concerneth  me."  "  Being  confident  of 
this  very  thing,  that  he  which  hath  begun  a  good  work  in  you  will  per- 
fect it  until  the  day  of  Jesus  Christ," 

It  may  be  remarked,  that  the  Apostle  says,  "  unto  the  day  of  re- 
demption," and  not  simply  to  the  redemption.  This  expression,  the 
day  of  redemption,  leads  us  to  consider  the  advantage  that  grace  has 
over  nature,  and  the  future  world  over  that  which  we  now  inhabit. 
"When  God  created  the  universe,  he  made  light  and  darkness,  day  and 
night ;  and  our  time  consists  of  their  alternate  successions.  But  it  will 
not  be  so  in  the  second  creation,  for  "there  shall  be  no  night  there."  It 
will  be  one  perpetual  day  of  life  without  death,  of  holiness  witiiout  sin, 
and  of  joy  without  grief. 

The  day  here  referred  to  may  be  viewed  in  contrast  with  two  other 
solemn  days,  both  of  which  are  celebrated  m  the  Scriptures.     One  is 


389  ROMANS    VIII.,    24,  ^ 

ihc  day  of  Sinai,  the  olhcr  of  Pentecost;  this  is  the  day  of  Redemption. 
In  I  he  economy  of  the  Father,  the  first  was  a  day  of  puhhc  and  extra- 
ordinary irrandeur,  appointed  to  dis[)lay  in  the  most  remarkable  ma.iner 
his  ^K)ry,  when  (»od  descended  willi  awful  majesty  amidst  blackness, 
and  darkness,  and  tempest.  In  the  economy  of  the  Holy  Ghost,  the 
second  was  the  day  when,  he  came  as  a  sound  from  heaven  as  of  a 
rushinir  itiii>hty  wind,  when  the  Apostles  were  assembled,  and  under 
the  symbol  of  cloven  ton^^ues  of  fire,  rested  upon  them.  In  the  eco-*' 
nomy  of  the  Son,  there  will  also  be  a  day  of  public  magnificence,  and 
that  will  be  the  day  of  judgment,  when  sealed  on  the  throne  of  his 
glory  Jesus  Christ  will  come  with  his  mighty  angels,  to  judge  the 
quick  and  the  dead.  Then  calling  his  elect  from  the  four  winds,  with 
the  voice  of  the  Archangel,  he  will  raise  them  from  the  dust,  and  ele- 
vate them  to  the  glory  of  his  kingdom.  The  first  of  these  days  was 
the  day  of  the  publication  of  the  laiv.  The  second  was  the  day  of  the 
publication  of  grace ;  and  the  third  will  be  the  day  of  the  publication 
of  glory.  This  will  be  the  day  of  the  complete  redemption  of  the 
children  of  (jod,  unto  which  they  have  been  sealed,  and  of  their  mani- 
festation in  their  proper  character.  It  will  be  the  day  when  their  bodies 
shall  come  forth  from  the  grave,  made  like  unto  tiie  glorious  body  of  the 
Son  of  (io(J  by  the  sovereign  efficacy  of  the  application  of  his  blood, 
and  bv  his  infinite  power.  'Fhen  shall  the  righteous  shine  forth  as  the 
sun  in  the  kingdom  of  their  Father.  Then  they  shall  inherit  the  new 
heavens  and  the  new  earth,  wherein  dwellcth  righteousness,  which  they 
BOW  expect  according  to  the  promise,  for  God  will  make  all  things  new. 
Then  they  shall  be  with  Jesus,  where  he  is,  and  shall  behold  his  glory 
which  (jod  hath  given  him. 

Let  those  rejoice  who  are  wailing  for  the  divine  Redeemer.  Their 
bodies  indeed  must  be  dissolved,  and  it  doth  not  yet  appear  what  they 
shall  be.  But  at  that  great  day  they  shall  be  raised  up  incorruptible, 
they  shall  be  rendered  immortal,  and  shall  dwell  in  heavenly  mansions. 
And  that  they  may  not  doubt  this,  Clod  has  already  marked  them  with 
his  Divine  seal.  They  have  been  sealed  by  the  Holy  Spirit  of  God 
unto  the  day  of  Redemption. 

V.  24. — For  we  are  aaved  by  hope  ;  but  hope  that  is  seen  is  not  hope  :  for  what  a 
man  seeth,  why  doth  he  yet  hope  for  ? 

For  we  are  saved  by  hope. — According  to  the  original,  this  phrase 
rnay  either  be  translated  hi/  hope,  or  in  hope  ;  but  from  the  connection 
it  appears  that  it  ought  to  be  translated,  as  in  tlie  French  versions,  in 
hf)j)c.  The  word  salvation,  or  saved,  signifies  all  the  benefits  of  our  re- 
demption— namely,  remission  of  sins,  sanctification,  and  glorification. 
"  The  Son  of  man  is  come  to  save  that  which  was  lost."  In  this  sense 
Jesus  Christ  is  called  the  Saviour,  because  it  is  by  him  that  we  are  justi- 
fied, and  sanctified,  and  glorified.  This  word  has  in  Scripture  sometimes 
a  more  limited,  and  sometimes  a  more  extended  meaning.  In  particular 
places  salvation  is  spoken  of  as  already  possessed,  as  where  it  is  said, 
God  has  "  saved  us  by  the  wa^ihing  of  regeneration,  and  renewing  of 
the  Holy  Ghost."     Generally  it  signifies  all  the  benefits  of  our  redemp- 


ROMANS   VIII,,   24.  389 

tion,  when  fully  possessed  by  our  final  admission  to  glory,  as  when  it  is 
said,  "  he  that  endureth  to  the  end  shall  be  saved."  In  this  verse  it  is 
regarded  as  enjoyed  only  in  hope  ;  that  is  to  say,  in  expectancy,  since 
we  have  not  yet  been  put  in  possession  of  the  glory  of  the  kingdom  of 
heaven. 

In  order  to  distinguish  the  measure  of  salvation  which  believers  have 
in  possession,  and  what  they  have  of  it  in  hope,  we  must  consider  its 
gradations.  The  first  of  these  is  their  eternal  election,  of  which  the 
Apostle  speaks,  Eph.  i,,  3,  4,  according  to  which  their  names  were  writ- 
ten in  heaven  before  the  creation  of  the  world.  The  second  gradation  is 
their  effectual  calling,  by  which  God  has  called  them  from  darkness  into 
the  kingdom  of  his  beloved  Son,  so  that  their  souls  are  already  partakers 
of  grace,  and  their  bodies  habitations  of  God  through  the  Spirit,  and 
members  of  Jesus  Christ.  Of  these  gradations  of  their  salvation  they  are 
already  in  possession.  But  the  third  gradation,  in  which  sin  shall  be 
entirely  eradicated  from  their  souls,  and  their  bodies  shall  be  made  like 
to  the  glorious  body  of  the  Lord  Jesus  Christ,  is  as  yet  enjoyed  by  them 
only  in  hope. 

The  term  hope  is  used  in  two  different  senses,  the  one  proper,  and  the 
other  figurative.  Properly  it  means  the  mixture  of  expectation  and  desire 
of  that  to  which  we  look  forward  ;  so  that  we  are  kept  steadfast  to  one 
object,  as  where  it  is  said,  "  hope  is  the  anchor  of  the  soul."  Figurative- 
ly, it  signifies  that  which  we  hope  for,  as  when  God  is  called  our  hope — 
"  Thou  art  my  hope,  O  Lord  God,"  Ps.  Ixxi.,  5 ;  or  •'  Jesus  Christ  which 
is  our  hope,"  1  Tim.  i.,  1 ;  and  as  when  it  is  said,  we  give  thanks  to 
God  "  for  the  hope  which  is  laid  up  for  you  in  heaven,"  Col.  i.,  5.  The 
word  hope,  then,  either  denotes,  as  in  the  verse  before  us,  the  grace  of 
hope,  in  reference  to  the  person  hoping,  or  the  object  of  hope,  in  refer- 
ence to  the  thing  hoped  for. 

Hope  is  so  closely  allied  to  faith  that  sometimes  in  Scripture  it  is 
taken  for  faith  itself.  They  are,  however,  distinct,  the  one  from  the 
other.  By  faith  we  believe  the  promises  made  to  us  by  God  ;  by  hope 
we  expect  to  receive  the  good  things  which  God  has  promised,  so  that 
faith  hath  properly  for  its  object  the  promise,  and  hope  for  its  object  the 
thing  promised,  and  the  execution  of  the  promise.  Faith  regards  its 
object  as  present,  but  hope  regards  it  as  future.  Faith  precedes  hope, 
and  is  its  foundation.  We  hope  for  life  eternal,  because  we  believe  the 
promises  which  God  has  made  respecting  it ;  and  if  we  believe  these  pro- 
mises we  must  expect  their  effect.  Hope  looks  to  eternal  life  as  that 
which  is  future  in  regard  to  its  remoteness  ;  but  in  regard  to  its  certainty 
faith  looks  to  it  as  a  thing  that  is  present.  Hope,  says  the  Apostle, 
maketh  not  ashamed,  and  he  declares  that  we  rejoice  in  hope  of  the 
glory  of  God.  Thus  he  ascribes  to  it  the  same  certainty  as  to  faith,  and 
in  the  Epistle  to  the  Hebrews,  he  speaks  of  the  full  assurance  of  hope. 
Faith  and  hope  are  virtues  of  this  life  which  will  have  no  place  in  the 
life  that  is  to  come.  Now  abideth  faith,  hope,  and  love.  Faith  and 
hope  will  cease;  and  in  this  respect  love  is  the  greatest,  as  love  will 
abide  for  ever. 

The  objects  of  the  believer's  hope  are  spiritual  and  heavenly  blessings. 


890  ROMANS    VIII.,    24. 

They  arc  difTerent  from  earthly  blessings.     The  men  of  the  world  hope 

for  riclii's  iiiul  the  j)erishal)le  things  oi'  this  life;  the  believer  hopes  lor 
an  iiiheritanee  in  heaven  that  fadeth  not  away.  For  ihis  h()j)e  Moses  gave 
uj)  the  riches  and  treasures  ol  Egypt.  By  this  hope  David  distinguishes 
hinisell'lroni  the  ungodly.  "  Deliver  me  fioin  men  of  the  world,  which 
have  their  portion  in  this  life,  and  whose  belly  thou  fillest  with  thy  hid 
treasure,  they  are  full  of  children,  and  leave  the  rest  of  their  substance 
to  their  babes.  As  for  me,  I  will  behold  thy  face  in  righteousness,  I  shall 
be  satisfied  when  I  awake  with  thy  likeness,"  Ps.  xvii.,  13-15.  And 
contrasting  his  condition  with  that  of  the  children  of  this  world,  he  says, 
Ps.  Ixxiii.,  7.  "  Their  eyes  stand  out  with  I'atness  :  they  have  more 
than  heart  could  wish;"  but  as  to  himself  he  had  been  plagued  all  the 
day  long,  and  chastened  every  morning ;  yet  he  adds,  "  Nevertheless  I 
am  continually  with  thee  ;  thou  hast  holden  me  by  my  right  hand.  Thou 
shalt  guide  me  with  thy  counsel,  and  afterward  receive  me  to  glory. 
If  it  should  be  said  by  believers,  may  not  we  also  hope  for  perishable 
and  temporal  blessings,  the  answer  is,  that  Christian  hope  is  founded 
on  the  promises  of  God,  and  on  them  it  is  rested.  The  hope  which  ex- 
ceeds these  promises  is  carnal  and  worldly.  To  know,  therefore,  what  is  the 
object  of  Christian  hope,  we  must  observe  what  are  the  promises  of  God. 
It  is  true  that  Godliness  has  the  promise  of  the  life  that  now  is,  and  of 
that  which  is  to  come ;  but  respecting  this  life  God's  promises  are  con- 
ditional, and  to  be  fulfdled  only  as  he  sees  their  accomplishment  to  be 
subservient  to  his  glory  and  our  good,  while  as  to  the  lite  that  is  to  come 
they  are  absolute.  Are  we,  then,  to  expect  only  ease  and  happiness  in 
this  world,  to  whom  it  has  been  declared  that  "  we  must,  thiough  much 
tribulation,  enter  into  the  kingdom  of  God,"  and  to  whom  the  Lord  him- 
self says,  "If  any  man  will  come  after  me,  let  him  deny  himself,  and 
take  up  his  cross  and  follow  me  ?"  The  people  of  God  should  there- 
fore rest  their  hope  on  the  absolute  promises  of  God,  which  cannot  fail, 
of  blessings  that  are  unperishable,  and  of  a  real  and  permanent  felicity. 
The  ibundation  and  support  of  Christian  hope  are  firm  and  ceitain. 
First,  the  word  and  immutable  promise  of  God  ;  for  heaven  and  earth 
shall  pass  away,  but  his  word  shall  remain  for  ever.  God  has  promised 
heaven  as  the  eternal  inheritance  of  his  people  ;  shall  they  doubt  his 
fidelity?  He  has  said,  "The  mountains  shall  depait,  and  the  hills  be 
removed  ;  but  my  kindness  shall  not  depart  from  thee,  neither  shall  the 
covenant  of  ray  peace  be  removed,"  Isa.  liv.,  10.  He  has  accompanied 
his  promise  with  his  oath  :  "  willing  more  abundantly  to  show  unto  the 
heirs  of  promise  the  immutability  of  his  counsel,  that  l)y  two  inniiutable 
things  in  which  it  was  impossible  for  God  to  lie.  we  might  have  strong 
consolation,  who  have  fled  for  refuge  to  lay  hold  upon  the  hope  set 
before  us,"  Heb.  vi.,  17.  We  have,  besides,  the  blood  of  the  Son  of 
God  with  which  his  promise  has  been  sealed,  and  Ids  obedience,  even 
unto  death,  which  he  has  rendered  to  his  Father,  for  the  foundation  of 
this  hope.  We  have  also  the  intercession  of  our  Great  High  Priest,  of 
whom  the  Apostle,  in  establishing  the  grounds  of  the  assurance  of  faith 
and  hope,  says  not  only  that  he  is  dead,  but  that  he  is  risen  and  at  the 
right  hand  of  God,  who  also  maketh  intercession  for  us.     He  declares, 


ROMANS    VIII.,    24.  391 

too,  that  our  hope  enters  into  heaven  where  Jesus  our  forerunner  has 
entered  for  us.  To  these  foundations  of  our  hope  raay  be  added,  that  it 
is  said,  "  Ye  were  sealed  with  that  Holy  Spirit  of  promise,  which  is  the 
earnest  of  our  inheritance  until  the  redemption  of  the  purchased  posses- 
sion." The  Apostle  calls  this  hope  an  anchor  of  the  soul,  representing 
the  believer,  in  the  temptations  and  assaults  to  which  he  is  exposed, 
under  the  similitude  of  a  ship  tossed  by  the  sea,  but  which  has  an  anchor 
fixed  in  the  ground,  firm  and  steadfast,  which  prevents  its  being  driven 
away  by  the  waves.  This  hope  is  not  only  necessary  in  adversity,  but 
also  in  prosperity,  in  raising  our  affections  to  things  above,  and  disen- 
gaging them  from  the  world.  The  good  hope  through  grace  tranquil- 
lizes the  soul.  "  Why  art  thou  cast  down,  0  my  soul  ?  and  why  art 
thou  disquieted  within  me  1  hope  in  God  for  I  shall  yet  praise  him,  who 
is  the  health  of  ray  countenance,  and  my  God,"  Psal.  xliii.,  5.  This 
hope  consoles  us  in  life  and  in  death.  It  softens  the  bitterness  of  afflic- 
tion, suppoits  the  soul  in  adversity,  and  in  prosperity  raises  the  affections 
to  heavenly  objects.  It  promotes  our  sanctification,  for  he  who  hath  this 
hope  of  beholding  Jesus  as  he  is,  purifieth  himself  even  as  he  is  pure,  1 
John  iii.,  3.  It  assures  us  that  if  Jesus  died  and  rose  again,  that  them 
also  who  sleep  in  Jesus  will  God  bring  with  him.  Let  believers  re- 
nounce their  vain  hopes  of  happiness  in  this  world.  Here  they  are 
strangers  and  pilgrims,  and  absent  from  the  Lord.  Let  them  hope  for 
his  presence  and  communion  with  him  in  glory.  "  Now,"  says  the 
Apostle,  "  the  God  of  hope  fill  you  with  all  joy  and  peace  in  believing, 
that  ye  may  abound  in  hope,  through  the  power  of  the  Holy  Ghost." 

Christian  hope  is  a  virtue  produced  by  the  Holy  Spirit,  in  which, 
through  his  power,  we  should  abound,  and  by  which,  resting  on  the  pro- 
mises of  God  in  Jesus  Christ,  we  expect  our  complete  salvation.  This 
hope  is  a  part  of  our  spiritual  armor  against  principalities  and  powers, 
and  spiritual  wickedness,  with  which  we  have  to  wrestle.  We  are 
commanded  to  put  on  "  for  an  helmet  the  hope  of  salvation,"  1  Thes. 

In  the  preceding  verse  the  Apostle  had  said  we  wait  for  the  adoption, 
to  wit,  the  redemption  of  our  body.  Here  he  gives  it  as  a  reason  of  our 
waiting,  that  as  yet  we  are  saved  only  in  hope.  As  far  as  the  price  of 
redemption  is  concerned  we  are  already  saved,  but  in  respect  to  the 
power  by  which  we  shall  be  put  in  possession  of  that  for  which  the 
price  has  been  paid,  namely,  our  deliverance  from  the  remainder  of  sin 
under  which  we  groan,  the  resurrection  of  our  bodies,  and  the  enjoyment 
of  the  eternal  inheritance,  we  are  saved  only  in  hope.  The  hope  of  all 
this  is  present  with  us,  but  the  enjoyment  is  future.  Hope  that  is  seen 
is  not  hope.  That  is,  hope  cannot  respect  anything  which  we  already 
enjoy.  For  it  is  impossible,  as  the  Apostle  subjoins,  for  a  man  to  hope 
for  that  which  he  possesses.  Hope  and  possession  are  ideas  altogether 
incongruous  and  contradictory.. 

Believers,  then,  are  as  yet  saved  only  in  hope.  They  have  received 
but  the  earnest  and  foretaste  of  their  salvation.  They  groan  under  the 
weight  which  is  borne  by  them,  and  their  bodies  are  subject  to  the  sen- 
tence of  temporal  death.     If  they  were  in  the  full  possession  of  their 


392  ROMANS    VIII.,    26. 

salvation,  faith  would  no  lonfjer  be  the  convic;tion  of  things  hoped  for, 
a.s  thiiiijjs  hoped  for  are  not  thinf:;s  enjoyed.  This  corresponds  with  what 
the  Apostle  says  elsewhere,  when  he  exhorts  believers  to  work  out  their 
salvation,  and  when  he  remarks  that  our  salvation  is  nearer  than  when 
we  fnst  believed.  When  it  is  said  we  are  saved  in  hope,  as  it  supposes 
our  felicity  to  be  future,  so  it  imj)lies  that  all  the  good  we  can  for  the 
present  enjoy  of  that  distant  and  future  felicity  is  obtained  by  hoping 
for  it,  and,  therefore,  if  we  could  not  hope  for  it  we  should  lose  all  the 
encouragement  we,  have  in  the  prospect. 

A'    2.'). — Rut  if  we  hope  for  that  we  see  not,  then  do  we  with  patience  wait  for  it. 

Hope  produces  patience  with  respect  to  all  the  trials,  and  labors,  and 
difficulties  that  must  be  encountered  before  we  obtain  its  object.  Since 
we  hope  for  what  we  see  not,  that  is,  for  what  we  possess  not,  there 
must  consequently  be  a  virtue  by  which  being  held  firm  w^e  wait  for  it, 
and  that  is  patience.  For  between  hope  and  enjoyment  of  the  thing 
hoped  for  a  delay  intervenes,  and  there  are  many  temptations  within  and 
afflictions  from  without,  by  which  hope  would  be  turned  into  despair  if 
it  were  not  supported  by  patienct;.  As  long  as  hope  prevails  the  combat 
will  not  be  given  up.  In  the  23d  verse  believers  are  said  to  be  waiting 
for  the  adoption  ;  here  the  inducement  to  their  waiting  and  patiently 
waiting,  is  stated  ;  it  is  their  hope  supported  by  patience.  Patiently 
bearing  their  present  burden  and  waiting  for  heaven,  implies  their  ex- 
pectation that  it  is  reserved  for  them.  They  have  been  begotten  again 
to  a  lively  hope  of  possessing  it  by  the  resurrection  of  Jesus  Christ  from 
the  dead,  which  is  a  sure  pledge  of  the  redemption  of  their  bodies  from 
the  grave.  This  verse  and  the  preceding  teach  the  importance  of  hope 
to  believers,  and  of  their  obeying  the  exhortation  to  give  all  diligence 
to  the  full  assurance  of  hope.  The  hope  of  beholding  Jesus  as  he  is, 
and  of  obtaining  "  a  better  resurrei.tion,"  is  calculated  to  enable  them 
patiently  to  sustain  the  sufferings  of  the  present  time.  This  hope  is 
represented  as  encouraging  the  Lord  himself,  "  Who  for  the  joy  that 
was  set  before  him  endured  the  cross,  despising  the  shame,"  Heb.  xii.,  2. 

Y.  26. — Likewise  the  Spirit  also  helpeth  our  infirmities  :  for  we  know  not  what  we 
should  pray  for  as  we  ought :  but  the  Spirit  itself  maketh  intercession  for  us  with 
groanings  which  cannot  be  uttered. 

Believers  have  need  of  patience,  that  after  they  have  done  the  will 
of  God,  they  may  receive  the  promise  ;  but  their  patience  is  not  per- 
fect as  it  ought  to  be,  and  they  arc  often  ready  to  cast  away  their  confi- 
dence, although  it  hath  great  recompense  of  reward.  For  their  sup- 
port, then,  in  their  warfare,  which  is  attended  with  so  much  difficulty, 
the  Apostle  presents  a  variety  of  considerations.  He  had  reminded  tiiem 
in  the  17th  verse  of  their  communion  with  Jesus  Christ,  and  that  if 
they  suffer  with  him  they  shall  with  him  also  be  glorified.  In  the  18th 
verse,  he  had  told  them  that  their  sufferings  bear  no  proportion  to  that 
glory  of  which  they  sliall  be  made  partakers.  He  had  next  drawn  an 
argument  from  the  present  state  of  creation,  suffering,  but  wailing  for, 
and  expecting  its  deliverance,  and  the  manifestations  of  the  sons  of 


ROMANS    VIII.,    26.  393 

God  ;  and,  rennnding  tliem  of  the  pledges  ihey  hnd  already  received 
of  that  glorious  manifestalion,  lie  had  spoken  of  its  cerlainty,  allhoiigh 
sliU  future,  and  therefore  as  yet  enjoyed  only  in  hope.  But  as  they 
might  still  object,  how,  even  admitting  the  force  of  these  encourage- 
ments, can  we  who  are  so  weak  in  ourselves,  and  so  inferior  in  power 
to  the  enemies  we  have  to  encounter,  bear  up  under  so  many  trials  ? 
the  Apostle,  in  the  verse  before  us,  points  out  an  additit)nal  and  internal 
source  of  encouragement  of  the  highest  consideration,  namely,  that  the 
Holy  Spirit  helps  their  infirmities,  and  also  prays  for  them,  which  is 
sufficient  to  allay  every  desponding  fear,  and  to  communicate  the 
strongest  consolation. 

At  the  close  of  the  sacred  canon,  the  church  is  represented  as  saying, 
"  Come,  Lord  Jesus."  Being  a  stranger  on  earth,  and  her  felicity  con- 
sisting in  cominunion  with  her  glorious  Lord,  she  groans  on  account  of 
his  absence,  and  ardently  desires  his  holy  and  blessed  presence.  In  the 
meantime,  however,  he  vouchsafes  to  his  people  great  consolation  to 
compensate  for  his  absence.  He  assures  them  that  he  has  ascended  to 
his  Father  and  their  Father,  to  his  God  and  their  God  ;  that  in  his  Fa- 
ther's house  are  many  mansions  ;  that  he  is  gone  to  prepare  a  place  for 
them  ;  and  that  when  he  Jias  prepared  a  place,  he  will  return  and  re- 
ceive them  to  himself,  that  where  he  is  they  may  be  also.  They  also 
know  the  way,  he  himself  being  the  way  and  their  guide.  How  en- 
couraging is  this  doctrine,  and  how  well  calculated  for  the  support  of 
hope  and  patience  in  expecting  the  return  of  the  bridegroom.  If  he  is 
gone  to  their  common  Father,  communion  in  his  glory  will  not  long  be 
delayed.  If  there  be  many  mansions  in  the  house  of  their  heavenly 
Father,  these  are  prepared  to  receive  not  only  the  elder  brother,  but  all 
his  brethren,  for  were  there  only  one  abode  it  would  be  for  him  alone. 
If  he  is  gone  to  prepare  a  place,  and  if  he  is  soon  to  come  again  to  re- 
ceive them  to  himself,  is  it  not  calculated  to  fill  them  with  joy  in  the 
midst  of  troubles  and  afflictions  ?  Bnt  all  these  consolations  would  be 
insufficient  unless  Jesus  had  added,  that  he  would  not  leave  them  or- 
phans, but  would  give  them  anotlier  Comforter  to  abide  with  them  for 
ever,  even  the  Spirit  of  Truth.  Without  such  support  they  would  be 
overwhelmed  by  the  weight  of  their  afflictions,  and  overcome  by  their 
manifold  temptations.  But  since  they  have  not  only  an  Almighty 
Surety,  but  also  an  Almighty  Comforter,  even  the  Holy  Spirit,  who 
dwells  in  them,  and  abides  with  them,  this  is  sufficient  to  confirm  their 
joy,  to  establish  their  hope,  and  to  give  them  the  assurance  that  nothing 
shall  separate  them  from  the  love  of  Christ.  Such  is  the  consolation, 
in  addition  to  all  the  others,  which,  in  the  passage  before  us,  the 
Apostle  presents. 

Likewise  the  Spirit,  also  helpeth  our  infir/nities. — Likewise,  or  in 
like  manner,  as  we  are  supported  by  hope,  so  the  Spirit  also  helps  our 
infirmities.  The  expression,  helpeth  our  infirmities,  is  very  significant. 
The  Apostle  intends  to  say  that  the  Holy  Spirit  carries,  or  bears  with 
us,  our  afflictions.  If  it  be  inquired  why  this  help,  which  we  receive 
from  the  Holy  Spirit,  is  distinguished  from  the  support  we  have  from 
hope  and  patience,  the  answer  is,  that  the   Holy  Spirit  supports  us,  as 


394  ROMANS  vni.,  26. 

being  the  efficient  principle  and  first  cause  ;  and  hope  and  patience  sup- 
port us  as  Ills  instruments.  On  this  account  tlie  Aposilc,  after  having 
referred  to  the  two  former,  speaks  of  this  support  of  the  Spirit.  Ana 
here  we  find  the  most  abundant  consolation  in  Him  who  is  the  promised 
Comforter,  for  the  all-powerful  (Jod  himself  comes  to  help  our  in- 
firmities. 

Paul  does  not  say  infirmity,  but  infirmities ;  that  we  may  remember 
how  numerous  ihev  arc,  and  may  humble  ourselves  before  God,  renounc- 
ing our  pride  and  presumption,  and  imploring  his  support,  lie  also 
says,  our  infirmities,  thus  recognizing  them  as  also  liis  own,  and  re- 
minding the  strongest  of  their  weakness.  The  burdens  of  believers  are 
of  two  kinds  ;  the  one  is  sin,  the  other  is  suffering.  Under  both  of 
these  they  are  supported.  As  to  sin,  Jesus  has  charged  himself  with 
it,  "  He  bore  our  sins  in  his  own  body  on  the  tree  ;"  and  as  to  sufferings, 
they  are  helped  by  the  Holy  Spirit,  but  only  in  part,  by  imparting 
strength  to  bear  them  ;  for  all  Christians  must  l)car  the  cross  in  follow- 
ing Jesus.  But  in  the  kingdom  of  heaven,  where  every  tear  shall  be 
wiped  from  their  eyes,  they  shall  be  for  ever  delivered  from  all  suffering. 

Christians  have  at  present  many  infirmities  ;  they  are  in  themselves 
altogether  weakness,  but  the  Holy  Spirit  dwells  in  their  hearts,  and  is 
their  strong  consolation.  Without  him  they  could  not  bear  their  trials, 
or  perform  what  they  are  called  to  endure.  But  as  he  dwells  in  them, 
he  gives  them  that  aid  of  which  they  stand  in  need.  Are  we  weak  and 
our  troubles  great  ?  here  the  Almighty  (iod  comes  to  support  us.  Are  we 
bowed  down  under  the  weight  of  our  afflictions  ?  behold  he  who  is  all- 
powerful  bears  them  with  us.  The  care  of  shepherds  over  their  flocks, 
and  the  care  of  mothers  who  carry  their  infants  in  their  bosoms,  are 
but  feeble  images  of  the  love  of  God,  and  the  care  he  exercises  over 
his  people.  A  mother  may  forsake  her  sucking  child,  but  the  Lord 
will  not  forsake  his  children.  "  When  my  father  and  my  mother  for- 
sake me,  then  the  Lord  will  take  me  up." 

For  we  knojv  not  what  ive  sJioidd pray  for  as  ice  ought ;  hut  the  Spi' 
rit  itself  ??iaketh  intercession  for  us  ivith  groanings  which  cannot  be 
uttered. — There  are  two  things  in  prayer  ;  namely,  the  matter  of  pray- 
er, that  is,  the  things  we  ask  for,  and  the  act  of  prayer  by  which  we 
address  God  respecting  our  desires  and  necessities.  But  so  great  is 
the  infirmity  and  ignorance  of  the  believer,  that  he  does  not  even  know 
what  he  ought  to  ask.  He  is  not  thoroughly  acquainted  either  with 
his  dangers  or  his  wants.  He  needs  not  only  to  be  supplied  from  on 
hi'di,  but  also  J)ivine  guidance  to  show  him  what  he  wants.  When  he 
knows  not  what  to  ask,  the  office  of  the  Holy  Spirit  in  the  heart  is  to 
assist  him  in  praying.  Though,  in  a  peculiar  sense,  Jesus  is  the  be- 
liever's intercessor  in  heaven,  yet  the  Holy  Spirit  intercedes  in  him 
on  earth,  leaching  him  what  to  ask,  and  exciting  in  him  groanings 
expressive  of  his  wants,  though  they  cannot  be  uttered  ;  that  is,  they 
cannot  be  expressed  in  words.  Yet  these  wants  are  uttered  in  groans, 
and  in  this  manner  most  emphatically  express  what  is  meant,  while  they 
indicate  the  energy  of  the  operation  of  the  Spirit.  Here  the  Apostle 
goes  farther  than  m  tlie  former  clause  of  the  verse,  and  shows  that  the 


ROMANS   VIII,,    26.  395 

Spirit  helpelh  our  infirmities,  by  referring  to  a  part.cular  cxannple  of  this 
aid.  Jn  order  to  prove  the  extent  of  our  weakness,  the  importance  of 
the  help  of  tlie  Holy  Spirit,  and  the  greatness  of  the  assistance  he  gives, 
Paul  declares  that  tve  know  not  xohat  we  should  pray  for  as  we  ought. 
Our  blindness  and  natural  ignorance  are  such  that  we  know  not  how  to 
make  a  proper  choice  of  the  things  for  which  we  ought  to  pray. 
Sometimes  we  are  ready  to  ask  what  is  not  suitable,  as  when  Moses 
prayed  to  be  allowed  to  enter  Canaan,  although  as  being  a  type  of 
Christ,  he  must  die  before  the  people,  for  whom  he  was  the  me- 
diator, could  enter  the  promised  land,  and  as  Paul  when  he  prayed 
to  be  delivered  from  the  thorn  in  his  flesh,  not  understanding  that  it 
was  proper  that  he  should  be  thus  afflicted,  that  he  might  not  be  exalt- 
ed above  measure.  Sometimes,  too,  we  ask  even  for  things  that  would 
be  hurtful  were  we  to  receive  them  ;  of  which  there  are  many  exam- 
ples in  Scripture,  as  James  iv,,  3. 

The  people  of  God  are  often  so  much  oppressed,  and  experience 
such  anguish  of  mind,  that  their  agitated  spirits,  borne  down  by  afflic- 
tion, can  neitiier  perfectly  conceive  nor  properly  express  their  com- 
plaints and  requests  to  God.  Shall  they  then  remain  without  prayer  ? 
No  ;  the  Holy  Spirit  acts  in  their  hearts,  exciting  in  them  sighs  and 
groans.  Such  appear  to  have  been  the  groanings  of  Hezekiah,  when 
he  said,  "  Like  a  crane  or  a  swallow,  so  did  1  chatter ;  I  did  mourn  as 
a  dove,  mine  eyes  fail  with  looking  upward  ;  0  Lord,  I  am  oppressed, 
undeitake  for  me."  Such  also  was  the  experience  of  David  in  the  se- 
venty-seventh Psalm,  when  he  says,  "  I  am  so  troubled  that  1  cannot 
speak."  Thus,  too,  Hannah  "  spake  in  her  heart  ;  only  her  lips 
moved,  but  her  voice  was  not  heard."  No  words  of  Peter  in  his  re- 
pentance are  recorded  ;  his  groanings  are  represented  by  his  weeping 
bitterly  ;  and  in  the  same  way  we  read  of  the  woman  who  was  a  sin- 
ner, as  only  washing  the  feet  of  Jesus  with  her  tears,  which  expressed 
the  inward  groanings  of  her  heart. 

Although  these  sighings  or  groanings  of  the  children  of  God  are  here 
ascribed  to  the  Holy  Spirit,  it  is  not  to  be  supposed  that  the  Divine 
Spirit  can  be  subject  to  such  emotions  or  perturbations  of  mind  ;  but  it 
is  so  represented,  because  he  draws  forth  these  groans  from  our  hearts, 
and  excites  them  there.  Thus  it  is  our  hearts  that  groan,  but  the  ope- 
ration and  emotion  is  from  the  Holy  Spirit ;  for  the  subject  of  these, 
and  he  who  produces  them,  must  not  be  confounded.  In  this  way  the 
Apostle  speaks  in  the  4tli  chapter  to  the  Galatians.  "  Because  ye  are 
sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts,  crying, 
Abba,  Father."  And  in  the  loth  verse  of  tbe  chapter  before  us,  he 
shows  that  it  is  we  who  cry  "  Abba,  Father,"  in  order  that  we  may  ob- 
serve that  it  is  not  the  Spirit  who  cries,  who  prays,  who  groans,  but 
that  he  causes  us  to  cry,  and  pray,  and  groan.  Such,  then,  is  the  work 
of  tlie  Holy  Spirit  here  spoken  of  in  the  heart  of  believers,  from  which 
we  learn  that  if  there  be  any  force  in  us  to  resist  evil,  and  to  overcome 
temptation,  it  is  not  of  ourselves,  but  of  our  (jod.  And  hence  it  fol- 
lows, that  if  we  have  borne  up  under  any  affliction  or  temptation,  we 
ought  to  render  thanks  to  God,  seeing  that  by  his  power  he  has  sup- 


396  ROMANS    VIII.,    27. 

ported  us,  and  to  pray,  as  David  did,  "  Uphold   me  with   lliy  free  Spi- 
rit." 

Tlie  Holy  Spirit  often,  in  a  peculiar  manner,  lielpctli  the  infirmities 
of  the  cliiklren  of  (Jod  in  the  article  of  death,  enabling  them  to  sustain 
the  pains  and  weaknesses  of  their  bodies,  and  supporting  their  souls  by 
his  consolations  in  that  trying  hour.  The  body  is  then  borne  down  with 
trouble,  but  the  mind  is  sustained  by  the  consolations  of  (iod.  The 
eye  of  the  body  is  dim,  but  the  eye  of  faitii  is  often  at  that  season  most 
unclouded.  The  outward  man  pcrisheth,  but  the  inward  man  is  re- 
newed. Then,  when  Satan  makes  his  last  and  greatest  effort  to  sub- 
vert the  soul,  and  comes  in  like  a  flood,  the  Spirit  of  the  Lord  lifts  up 
a  standard  against  him,  exciting  in  the  believer  a  more  ardent  faith, 
and  consoling  him,  though  unable  to  express  it,  with  a  stronger  convic- 
tion of  the  Divine  love  and  faithfulness.  It  is  by  this  means  that  so 
many  martyrs  have  triumphantly  died,  surmounting,  by  the  power  of 
the  Spirit  within  them,  the  apprehension  of  the  most  excruciating  bo- 
dily torture,  and  rejoicing  in  the  midst  of  their  sufferings. 

V.  "27. — And  he  that  searcheth  the  hearts  knoweth  what  is  the  mind  of  the  Spirit, 
because  he  maketh  intercession  for  the  saints  according  to  the  will  of  God. 

It  might  be  objected,  to  what  purpose  are  those  groanings  which  we 
cannot  understand  ?  To  this  the  Apostle  very  fully  replies  in  this 
verse  ;  1.  God  knows  what  these  prayers  mean,  for  "  he  searcheth  the 
hearts"  of  men  of  which  he  hath  perfect  knowledge.  The  believer 
sighs  and  groans,  while,  owing  to  his  perplexity  and  distress,  he  can- 
not ullcr  a  word  before  God  ;  nevertheless  these  sighs  and  groan- 
ings are  full  of  meaning.  2.  God  knoweth  what  is  the  "  mind  of  the 
Spirit,"  or  what  he  is  dictating  in  the  heart,  and  therefore  he  must  ap- 
prove of  it;  for  the  Father  and  Sj)irit  are  one.  3.  Because,  or  rather, 
"  that  he  maketh  intercession."  We  are  not  to  luidcrstand  his  inter- 
cession as  the  reason  why  God  knows  the  mind  of  the  Spirit,  but  as  the 
reason  why  he  will  hear  and  answer  the  groans  winch  the  Holy 
Spirit  excites.  A  further  reason  is,  that  this  intercession  is  made 
for  the  saints  ;  that  is,  for  the  children  of  God,  of  whom  he  hath 
said,  "  Gather  my  saints  together  unto  me,  those  that  have  made 
a  covenant  with  me  by  sacrifice,"  Ps.  1.,  5.  Finally,  it  is  added, 
that  it  is  "according  to  God,"  or  to  the  will  of  God.  Tiiese 
prayers,  then,  will  be  heard,  because  the  Spirit  intercedes  for  those 
who  are  the  children  of  G'od,  and  because  he  excites  no  desires  but 
what  are  agreeable  to  the  will  of  God.  From  all  this  we  see  how  cer- 
tain it  is  that  these  groanings  which  cannot  be  uttered  must  be  heard 
and  consequently  answered.  For  "this  is  the  confidence  that  we  have 
in  him,  that  if  we  ask  anything  according  to  his  will,  he  hearelh  us." 
The  best  prayers  are  not  those  of  human  eloquence,  but  which  spring 
from  earnest  desires  of  the  heart. 

This  verse  is  replete  with  instruction  as  well  as  consolation.  We 
are  here  reminded  that  the  Lord  is  the  searcher  of  hearts.  "  Hell  and 
destruction  are  before  the  Lord ;  how  much  more  then  the  hearts  of 
the  childj-en  of  men."     The   reasons  of  the  perfect  knowledge  that 


ROMANS   VIII.,    27.  397 

God  has  of  our  hearts,  arc  declared  in  the  139th  Psahn  :  1.  The  infi- 
nity, the  omnipresence,  and  omniscience  of  God.  2.  He  forms  the 
heart  and  knows  his  own  work.  3.  He  preserves  and  maintains  the 
heart  in  all  its  operations.  4.  He  conducts  and  leads  it,  and  therefore 
knows  and  sees  it.  The  prayer  of  the  heart,  then,  is  attended  to  by 
God,  as  well  as  the  prayer  of  the  lips.  Yet  this  does  not  prove  that 
oral  prayer  is  unnecessary — not  even  in  our  secret  devotions.  This 
passage  teaches  us  to  look  to  God  for  an  answer  to  the  secret  groaninn-s 
of  our  heart ;  but  it  does  not  teach  us  to  neglect  communing  with  God 
with  our  lips,  when  we  can  express  our  thoughts.  This  is  abundantly 
taught  in  the  word  of  God,  both  by  precept  and  example.  Searcliino 
the  heart  is  here  given  as  a  characteristic  peculiar  to  God.  As,  then, 
it  is  ascribed,  in  other  passages,  to  our  Lord  Jesus  Christ,  he  must  be 
God.  This  passage  clearly  establishes  the  personal  distinction  between 
the  Father  and  the  Holy  Spirit. 

The  persons  to  whom  the  benefit  of  this  intercession  of  the  8py;it 
extends,  are  said  to  be  saints.  This  proves  that  none  can  pray  truly 
and  effectually  except  the  saints.  It  is  only  in  the  saints  that  the  Spirit 
dwells,  and  of  whose  prayers  he  is  the  author,  and  it  is  they  only  who 
are  sanctified  by  him.  It  is  the  saints,  then,  emphatically,  and  the 
saints  exclusively,  for  whom  the  Spirit  makes  intercession.  Such 
only  are  accepted  of  God,  and  fit  subjects  for  the  operation  of  the 
Spirit ;  but  this  is  not  the  first  work  of  the  Spirit  in  them.  He  first 
sanctifies,  and  then  intercedes.  First  he  puts  into  us  gracious  disposi- 
tions, and  then  stirs  up  holy  desires  ;  and  the  latter  supposes  the  former. 
In  those  in  vyhom  the  Spirit  is  a  Spirit  of  intercession,  in  them  he  is  a 
Spirit  of  regeneration.  These  are  therefore  joined  together,  in  Zecha- 
riah  xii.,  10,  "The  Spirit  of  grace  and  of  supplications."  None  but 
saints  have  an  interest  in  the  blood  of  Christ,  as  applied  unto  them, 
and  in  his  intercession.  None  are  able  to  pray  for  themselves,  for 
whom  Christ  does  not  likewise  pray.  "We  can  only  approach  God  by 
the  Spirit.  "We  have  access  by  one  Spirit  to  the  Father,"  Eph.  ii.,  18. 
We  can  only  pray  under  the  influence  of  the  Holy  Spirit  with  groan- 
ings  which  cannot  be  uttered  ;  while  the  wicked  may  groan  without 
prayer.  "  They  have  not  cried  unto  me  with  tlieir  heart,  when  they 
howled  upon  their  beds,"  Hosea  vii.,  14. 

The  other  reason  which  renders  acceptable  to  God  the  prayers  and 
sighs  excited  in  the  saints  by  the  Holy  Spirit,  is,  that  they  are  accord- 
ing to  the  will  of  God.  The  Spirit  himself  being  God,  these  requests 
must  be  agrepable  to  God.  Tlie  carnal  mind,  it  is  said,  in  verse  7 ,  is 
enmity  against  God  ;  but  the  mind  (the  same  word  here  employed)  of 
the  Spirit  is  agreeable  to  God.  The  intercession  made  by  the  Holy 
Spirit  is  according  to  the  command  and  the  revealed  will  of  God,  and 
in  the  name  and  in  dependence  on  Christ  the  Mediator.  The  Holy 
Spirit,  then,  teaches  the  saints  how  to  pray,  and  what  to  pray  for. 
Wliat  he  teaches  them  to  ask  on  earth,  is  in  exact  correspondence  with 
that  for  which  Jesus,  their  great  High  Priest,  is  interceding  for  them  in 
heaven.  The  intercession  of  Jesus  before  the  throne,  is  an  echo  to  tlie 
prayer  taught  by  the   Holy  Spirit  in  their  hearts.     It  is,  therefore,  no 


398  ROMANS    VIII.,    28. 

only  in  p<;rfoct  unison  willi  llie  intercession  of  Christ,  ami  the  inditing 
of  the  Holy  ^^pirit,  but  it  is  iii.  exact  conformity  to  the  will  of  (iod. 
Such,  then,  is  the  security  to  the  saints  that  their  prayers,  although 
only  e\pr(;sscd  in  gi'oans,  shall  be  heard  by  their  Father  in  heaven. 
"The  prayer  of  the  upright  is  his  delight,"  Prov.  xv.,  8.  "He  will 
fullil  llie  desire  of  them  that  fear  him,"  Ps.  cxlv.,  19. 

V  28. — And  we  know  that  all  lliitiKS  work  tf)<jother  I'or  pond  to  thrm  that  love  God, 
to  them  who  are  the  called  according  to  his  |)urf)ose. 

Nothing  is  more  necessary  for  Christians  tliaii  to  be  well  persuaded 
of  the  happiness  and  privileges  of  their  condition,  that  they  may  be 
able  to  serve  God  with  cheerfulness  and  freedom  of  spirit,  and  to  pass 
through  the  troubles  and  difficulties  of  the  world.  Here,  then,  is 
fiu'ther  consolation:  Christians  are  often  in  sorrows,  sufferings,  and 
trials.  This  is  not  in  itself  joyous  but  grievous;  lut  in  another  point 
of  view  it  is  a  matter  of  joy.  Though  afflictions  in  themselves  are 
evil  ;  yet,  in  their  effects,  as  overruled  and  directed  by  God,  they  are 
useful.  Yea,  all  things,  of  every  kind,  that  happen  to  the  Christian, 
are  overiuled  by  God  i'or  his  good  ! 

Having  previously  spoken  of  the  various  sources  of  consolation,  and, 
in  the  two  preceding  verses,  of  the  Spirit  helping  our  infirmities,  and 
dictating  those  prayers  which  are  heard  of  God,  the  Apostle  now, 
obviates  another  objection.  If  God  hears  our  sighs  and  groanings, 
why  are  we  not  delivered  from  our  afflictions  and  troubles  ?  In  answer, 
it  is  here  shown  that  afflictions  are  salutary  an(J  profitable  ;  so  that, 
although  they  are  not  removed,  God  changes  their  natural  tendency, 
and  makes  them  work  for  our  good.  But  in  order  that  none  should 
heieby  be  led  into  carnal  security,  the  Apostle  adds,  that  those  for 
■whom  all  things  work  together  for  good,  are  such  as  love  God,  and 
are  the  called  according  to  his  purpose.  This  is  not  only  true  in  itself, 
but  it  is  here  asserted  to  be  a  truth  known  to  believers. 

The  Apostle  had  proposed  various  considerations,  to  which  he  now 
says  we  hnoio  this  is  to  be  added.  This  does  not  mean  that  believers 
know  it  merely  in  a  speculative  manner  ;  but  that  it  is  a  knowledge 
which  enters  into  their  heait  and  affections,  producing  in  them  confi- 
dence in  its  truth.  It  is  a  knowledge  of  faith  which  implies  certainty 
and  self-application,  by  which  the  believer  not  only  knows  but  applies 
the  promises  of  God,  and  is  able  to  say — this  promise  is  mine,  it 
belongs  to  me.  For  otherwise,  what  advantage  would  there  be  in  a 
general  knowledge  of  this  fact ;  where  would  be  its  consolation,  and 
where  its  practical  use  ?  ''  The  secret  of  the  Lord  is  with  tluni  that  fear 
him,  anrl  he  will  show  them  his  covenant."  The  experience,  too,  of 
the  believer  brings  home  to  his  mind  the  conviction  of  this  encou- 
raging truth.  The  Church  of  Rome  accuses  of  presumption  those  who 
make  such  an  application  to  themselves.  They  allow  that  the  Chris- 
tian should  believe,  in  general,  the  promises  of  God  ;  but  that  as  to  a 
particular  self-application  or  appropriation  of  them,  he  sliould  hold  this 
in  doubt,  and  be  always  uncertain  as  to  his  own  salvation.  This  is 
to  destroy  the  nature  of  those  consolations,  and  to  render  them  useless. 


ROMANS   VIII.,    28.  399 

For  if,  in  order  to  console  one  who  is  afflicted,  it  be  said  to  him,  all 
things  work  together  for  good  to  them  that  love  God,  he  will  answer, 
True,  but  I  must  doubt  whether  this  belongs  to  me.  And  thus  the 
consolation  is  made  of  no  effect.  But  if  this  error  be  not  imbibed, 
and  the  duty  of  such  appropriation  be  not  denied,  why  is  it  that  so 
many  believers  experience  so  little  of  this  consolation  in  their  afflic- 
tions ?  Is  it  not  because  they  have  little  of  that  knowledge  of  which 
the  Apostle  speaks  when  he  says,  "we  know  that  all  things  work 
together  for  good  to  them  that  love  God  ?"  Carnal  affections,  the 
love  of  the  world,  and  indulgence  of  the  flesh,  prevent  this  considera- 
tion from  being  deeply  impressed  on  their  minds ;  they  also  darken 
their  understandings,  so  as  not  to  allow  the  light  of  the  consolations 
of  God  to  enter  their  hearts.  But  in  proportion  as  their  hearts  are 
purified  from  these  affections,  in  the  same  degree  it  is  confirmed  in 
their  minds.  The  objection,  why  sufferings  are  not  removed,  should 
be  answered  by  reminding  believers  that  all  things  work  together  for 
their  good. 

All  things  tvork  together  for  good  to  them  that  love  God. — All 
things,  whatever  they  be;  all  things  indefinitely,  are  here  intended. 
The  extent  of  this  expression  is  by  many  limited  to  afflictions.  "  Paul, 
it  must  be  remembered,"  says  Calvin  on  this  text,  "  is  speaking  only  of 
adversity ;"  and  he  adds,  "  Paul  is  here  speaking  of  the  Cross,  and,  on 
this  account,  the  observation  of  Augustine,  though  true,  does  not  bear 
on  this  passage, — that  even  the  sins  of  believers  are  so  ordered  by  the 
providence  of  God,  as  to  serve  rather  to  the  advancement  of  their  sal- 
vation than  to  their  injury."  It  is  true  that  the  Apostle  had  been 
referring  to  the  present  sufferings  of  believers,  and  enumerating  various 
special  topics  of  consolation ;  but,  approaching  to  the  conclusion  of 
his  enumeration,  it  might  be  expected  that  the  last  of  them  would  be 
no  longer  of  a  special,  but  of  a  most  comprehensive  description.  That 
it  is  so,  the  terms  he  employs  warrant  us  to  conclude.  All  things, 
he  says.  If  the  context  necessarily  limited  this  expression,  its  univer- 
sality ought  not  to  be  contended  for  ;  but  it  does  not.  If  it  be  as  Cal- 
vin admits,  that  what  is  here  said  is  true  even  of  the  sins  of  believers 
(and  if  applicable  to  sins,  what  else  can  be  excepted  ?)  why  should  the 
sense  be  limited  to  sufferings?  It  is  much  more  consolatory,  and  con- 
sequently more  to  the  Apostle's  purpose,  if  literally  all  things  be  com- 
prehended ;  and  in  this  view  it  would  form  the  most  complete  summing 
up  of  his  subject.  He  had  been  pointing  out  to  believers  their  high 
privileges  as  heirs  of  God,  and  partakers  of  glory  with  Christ.  He 
had  said  that  their  sufferings  in  the  present  time  are  not  worthy  to 
be  compared  with  that  glory.  He  had  suggested  various  topics  to 
induce  them  to  wait  for  it  with  patience  ;  and  had  given  them  the 
highest  encouragement,  from  the  fact  of  the  working  of  the  Spirit  of 
all  grace  within  them,  and  of  the  acceptance  of  that  work  by  God. 
Is  it,  then,  more  than  was  to  be  expected,  that  he  should  conclude  the 
whole  by  saying  that  all  things,  without  exception,  were  concurring 
for  their  good  ?  Is  it  too  much  to  suppose  that  it  must  be  so  to 
them  whom  he   had  addressed  as  heirs  of  God,  and  joint   heirs  with 


400  ROMANS    VIII.,    28. 

Jesus  Christ ;  who  are  therefore  under  the  (jjuidance  of  the  pood  Shep- 
herd, and  honored  by  the  indwelling  of  the  Holy  Ghost  ?  Is  it  more 
than  the  Apostle  says  on  another  occasion,  when  he  uses  the  very 
same  expression,  all  tliiiii^s  ;  and  so  f^ir  from  intimating  any  exception, 
Bflds  a  most  comprehensive  catalogue  ?  "  All  things  are  yours;  whether 
Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or  death,  or  things 
present,  or  things  to  come  ;  all  are  yours,  for  ye  are  Christ's,  and 
Christ  is  Gods,"  1  Cor,  iii.,  21.  And  again,  "  All  t/iings  are  for  your 
sakes,"  2  Cor.  iv.,  15.  Finally,  ought  the  expression  here  to  be  re- 
stricted, when  it  is  impossible  to  believe  that  the  same  expression, 
occuning  a  few  sentences  afterwards,  ver.  32,  can  be  restricted  ? 

That  all  tfihii^s  vork  together  for  the  good  of  them  that  love  God,  is 
a  truth  aJlording  the  highest  consolation.  These  words  teach  believers, 
that  wliatf'ver  may  be  the  number  and  overwhelming  character  of  adverse 
circumstances,  they  are  all  contributing  to  conduct  them  into  the  posses- 
sion of  the  inheritance  provided  for  them  in  heaven.  That  they  are  thus 
working  for  the  good  of  the  children  of  God,  is  manifest  from  the  con- 
sideration that  God  governs  the  world.  The  first  cause  of  all  is  God; 
second  causes  are  all  his  creatures,  whether  angels,  good  or  bad  men, 
animals,  or  the  inanimate  creation.  Second  causes  move  only  under  his 
direction,  and  when  God  withdraws  his  hand,  they  cannot  move  at  all ; 
as  it  is  written,  "  In  him.  we  live,  and  move,  and  have  our  being."  As 
God,  then,  the  first  cause,  moves  all  second  causes  against  his  enemies, 
so  when  he  is  favorable  to  us,  he  employs  all  to  move  and  woik  for  our 
good  ;  as  it  is  said,  "  In  that  day  will  I  make  a  covenant  for  them  with 
the  beasts  of  the  field,  and  with  the  fowls  of  heaven,  and  with  the 
creeping  things  of  the  ground,  and  will  break  the  bow  and  the  sword, 
and  the  battle,  out  of  the  earth,  and  will  make  them  to  lie  down  safely." 
Hosea  ii.,  18.  And  as  of  men,  it  is  said,  "  when  a  man's  ways  please 
the  Lord,  he  makelh  even  his  enemies  to  be  at  peace  with  him."  Prov. 
xvi.,  7. 

If  all  things  work  together  for  good,  there  is  nothing  within  the 
compass  of  being  that  is  not,  in  one  way  or  other,  advantageous  to  the 
children  of  God.  All  the  attributes  of  God,  all  the  offices  of  Christ,  all 
the  gifts  and  graces  of  the  Holy  Spirit,  are  combined  for  their  good. 
The  creation  of  the  world,  the  fall  and  the  redemption  of  man,  all  the 
dispensations  of  Providence,  whether  prosperous  or  adverse,  all  occur- 
rences and  events,  all  thintrs  whatsoever  they  be,  work  for  their  good. 
They  work  together  in  their  efficacy,  in  their  unity,  and  in  their  con- 
nexion. They  do  not  work  thus  of  themselves;  it  is  God  that  turns  all 
things  to  the  good  of  his  children.  The  afflictions  of  believers,  in  a 
peculiar  manner,  contribute  to  this  end.  "  Before  I  was  afflicted  I  went 
astray,  but  now  have  I  kept  thy  word.  It  is  good  for  me  that  I  have 
been  afflicted,  tiiat  I  might  learn  thy  statutes."  "  Tribulation  worketh 
patience."  '•  No  chastening  for  the  present  seemeth  to  be  joyous,  but 
grievous  ;  nevertheless  afterward  it  yieldeth  the  peaceable  fruit  of  right- 
eousness unto  them  which  are  exercised  thereby  ;"  and  believers  are 
chastened  by  God  for  their  profit,  that  they  may  be  partakers  of  his 
holiness.    The  Apostle  himself  was  an  example  of  this,  when  a  thorn 


ROMANS    VIII.,    28.  401 

in  his  flesh  was  sent  to  him  to  prevent  his  being  exalted  aoove  measure. 
We  see  how  much  the  sufferings  of  those  spoken  of  in  the  11th  chapter 
of  the  Hebrews  were  calculated  to  detach  their  affections  from  this  pre- 
sent world,  and  lead  them  to  seek  a  better,  even  a  heavenly  country. 
There  is  often  a  need  be  for  their  being  in  heaviness  through  manifold 
temptations. 

Even  the  sins  of  believers  work  for  their  good,  not  from  the  nature 
of  sin,  but  by  the  goodness  and  power  of  him  who  brings  light  out  of 
darkness.  Everywhere  in  Scripture  we  read  of  the  great  evil  of  sin. 
Everywhere  we  receive  the  most  solemn  warning  against  its  commis- 
sion, and  everywhere  we  hear  also  of  the  chastisements  it  brings,  even 
upon  those  who  are  rescued  from  its  finally  condemning  power.  It  is 
not  sin,  then,  in  itself  that  works  the  gcod,  but  God  who  overrules  its 
effects  to  his  children,  shows  them  by  means  of  it  what  is  in  their 
hearts,  as  well  as  their  entire  dependence  on  himself,  and  the  necessity 
of  walking  wMth  him  more  closely.  Their  falls  lead  them  to  humiliation, 
to  the  acknowledgment  of  their  weakness  and  depravity,  to  prayer  for 
the  guidance  and  overpowering  influence  of  the  Holy  Spirit,  to  vigilance 
and  caution  against  all  carnal  security,  and  to  reliance  on  that  righteous- 
ness provided  for  their  appearance  before  God.  It  is  evident  that  the 
sin  of  Adam,  which  is  the  source  of  all  their  sins,  has  wrought  for  their 
good  in  raising  them  to  a  higher  degree  of  glory.  Believers  fall  into 
sin,  and  on  account  of  this,  God  hides  his  face  from  them,  and  they  are 
troubled  ;  and  like  Hezekiah,  they  go  softly.  God  left  Hezekiah  to 
himself,  but  it  %vas  to  do  him  good  at  his  latter  end. 

But  if  our  sins  work  together  for  our  good,  shall  we  sin  that  grace 
may  abound  ?  Far  be  the  thought.  This  would  be  entirely  to  misun- 
derstand the  grace  of  God,  and  to  turn  it  into  an  occasion  of  offending 
him.  Against  such  an  abuse  of  the  doctrine  of  grace,  the  Apostle  con- 
tends, in  the  6th  chapter  of  this  Epistle :  Sin  should  be  considered  in  its 
nature,  not  as  to  what  it  is  adventitiously,  or  in  respect  to  what  is  foreign 
to  it.  Sin  as  committed  by  us  is  only  sin,  and  rebellion  against  God  and 
the  holiness  of  his  nature.  It  ought  therefore  to  be  regarded  with 
abhorrence,  and  merits  eternal  punishment.  That  it  is  turned  to  good, 
is  the  work  of  God,  and  not  ours.  We  ought  no  more  to  conclude  that, 
on  this  account,  we  may  sin,  than  that  wicked  men  do  what  is  right, 
when  they  persecute  the  people  of  God,  because  persecutions  are  over- 
ruled by  him  for  good.  That  all  things  work  together  for  good  to  them 
who  love  God,  establishes  the  doctrine  of  the  perseverance  of  the  saints  ; 
for  if  all  things  work  together  for  their  good,  what  or  where  is  that 
which  God  will  permit  to  lead  them  into  condemnation  ? 

Th  it  all  things  happen  for  the  best  is  a  common  saying  among  people 
of  the  world.  This  is  a  fact,  as  to  the  final  issue  of  the  Divine  adminis- 
tration, by  which  all  things  shall  be  made  to  contribute  to  the  glory  of 
God.  But  as  to  sinners  individually  the  reverse  is  true.  All  things  are 
indeed  working  together  in  one  complex  plan  in  the  providence  of  God 
for  the  good  of  those  who  love  him  :  but  so  far  from  working  for  good, 
or  for  the  best  to  his  enemies,  everything  is  working  to  their  final  ruin. 
Both  of  these  effects  are  remarkably  exemplified  in  the  lives  of  Saul  and 

26 


402  ROMANS    VIM.,    28. 

David.  Even  the  aggravated  sin  of  David  led  him  to  deep  liurniliation 
and  godly  sorrow,  to  a  greater  knowledge  of  his  natural  and  original 
depravity,  of  the  deceitfulness  of  his  heart,  and  to  his  singing  aloud  of 
God's  righteousness.  The  sins  of  Saul,  as  well  as  everything  that  befel 
him  in  (lod's  providence,  led  to  his  becoming  more  hardened  in  his 
impiety,  and  at  last  conducted  him  to  despair  and  sui(;ide.  The  histo- 
ries of  many  others,  both  believers  and  sinners,  recorded  in  the  Old  Testa- 
ment, abundantly  confirm  the  words  of  the  Psalmist,  "The  Lord  pre- 
served! all  them  that  love;  him,  but  all  the  wicked  will  be  destroyed." 
"  The  way  of  the  wicked  he  turneth  upside  down." 

There  are  two  scriptures  which  should  fdl  the  people  of  God  with  joy 
and  consolation.  The  one  is,  "  The  Lord  God  is  a  sun  and  shield  ;  the 
Lord  will  give  grace  and  glory  ;  no  good  thing  will  he  withhold  from 
them  that  love  him."  Psal.  Ixxxiv.,  11.  The  other  is  the  passage 
before  us,  "  All  things  work  together  for  good  to  them  that  love  God, 
to  them  who  are  the  called  according  to  his  purpose."  If,  then,  God 
will  withhold  nothing  that  is  good  for  us,  and  will  order  and  dispose  of 
all  things  for  good  to  us,  what  can  be  wanting  to  our  absolute  and  com- 
plete security  ?  How  admirable  is  the  providence  of  God,  not  only  as  all 
things  are  ordered  by  him.  but  as  he  overrules  whatever  is  most  disor- 
dered, and  turns  to  good,  things  that  in  themselves  are  most  pernicious. 
We  admire  his  providence  in  the  regularity  of  the  seasons,  of  the  course 
of  the  sun  and  stars;  but  this  is  not  so  wonderful  as  his  bringing  good 
out  of  evil  in  all  the  complicated  acts  and  occurrences  in  the  lives  of 
men,  and  making  even  the  power  and  malice  of  Satan,  with  the  natu- 
rally destructive  tendency  of  his  works,  to  minister  to  the  good  of  his 
children. 

'Iliat  love  God. — What  is  said  of  all  things  working  together  for  good 
is  here  limited  to  those  who  love  God.  This  is  given  as  a  peculiar  cha- 
racteristic of  a  Christian.  It  imports  that  all  believers  love  God,  and, 
that  none  but  believers  love  him.  Philosophers,  falsely  so  called,  and 
men  of  various  descriptions,  may  boast  of  loving  God,  but  the  decision 
of  God  himself  is,  that  to  love  him  is  the  peculiar  characteristic  of  a 
Christian.  No  man  can  love  God  till  he  hath  shined  into  his  heart  to  give 
him  the  light  of  the  knowledge  of  his  glory  in  the  face  of  Jesus  Christ. 
It  is,  therefore,  only  through  faith  in  the  i)loo(l  of  Christ  that  we  can  love 
God.  Until  our  faith  gives  us  some  assurance  of  reconciliation  with 
God,  we  cannot  have  the  confidence  which  is  essential  to  loving  God. 
Till  then  we  dread  God  as  our  enemy,  and  fear  that  he  will  punish  us* 
for  our  sins.  In  loving  Ciod  the  affections  of  the  believer  terminate  in 
God  as  their  last  and  highest  end  ;  and  tliis  they  can  do  in  God  only. 
In  everything  else  there  being  only  a  finite  goodness,  we  cannot  abso- 
lutely rest  in  it.  This  is  the  rest  that  David  had  when  he  said,  "  Whom 
have  I  in  heaven  but  thee  1  and  there  is  none  upon  earth  that  I  desire 
besides  thee  ;  God  is  ihe  strength  of  my  heart  and  my  portion  for  ever," 
Ps.  Ixxiii.,  25.  This  is  what  satisfies  the  believer  in  his  need  and  pover- 
ty, and  in  every  situation  in  which  he  may  be  placed,  for  it  suffices  him  to 
have  God  for  his  heritage,  and  his  possession,  since  God  is  his  all  ;  and 
as  this  divine  love  expels  the  love  of  the  world,  so  it  overcomes  the  im- 


ROMANS    VIII.,    29.  403 

moderate  love  of  himself.  He  is  led  to  love  what  God  loves,  and  to  hate 
what  God  hates,  and  thus  he  walks  in  communion  with  God,lovincT  God, 
and  more  and  more  desiring  to  comprehend  what  is  the  breadth  and 
length,  and  depth  and  height,  and  lo  know  the  love  of  Christ  which  pass- 
eth  knowledge. 

To  those  who  arc  the  called  according  to  his  purpose. — This  is  a 
further  description  or  characteristic  of  God's  people.  They  are  called 
not  merely  outwardly  by  the  preaching  of  the  gospel,  for  this  is  common 
to  them  with  unbelievers,  but  called  also  by  the  Spirit,  with  an  internal 
and  effectual  calling,  and  made  willing  in  the  day  of  God's  power.  They 
are  called  according  to  God's  eternal  purpose,  according  to  which  he 
knew  them,  and  purposed  their  calling  before  they  were  in  existence,  for 
all  God's  purposes  are  eternal.  It  imports  that  their  calling  is  solely 
the  effect  of  grace  ;  for  when  it  is  said  to  be  a  calling  according  to  God's 
purpose,  it  is  distinguished  from  a  calling  according  to  works.  "  Who 
hath  saved  us,  and  called  us  with  an  holy  calling,  not  according  to  our 
works,  but  according  to  his  own  purpose  and  grace,  which  was  given  us 
in  Christ  Jesus  before  the  world  began,"  2  Tim.  i.,  9.  It  imports  that 
it  is  an  effectual  and  permanent  calling,  for  God's  purposes  cannot  be 
defeated.  "The  counsel  of  the  Lord  that  shall  stand."  Their  calling  is 
according  to  the  purpose  of  Him  who  "  worketh  all  things  according  to 
the  counsel  of  his  own  will,"  Eph.  i.,  11. 

V.  29. — For  whom  he  did  foreknow,  he  also  did  predestinate  to  be  conformed  to  the 
image  of  his  Son,  that  he  might  be  the  first-born  among  many  brethren 

The  Apostle  having  exhibited  to  believers  many  grounds  of  consola- 
tion, to  induce  them  patiently  to  endure  the  sufferings  of  this  present 
time,  now  points  to  the  source  of  their  future  glory,  in  order  to  assure 
them  of  its  certainty.  The  easy  and  natural  transition  to  this  branch 
of  his  subject  should  be  particularly  noticed.  He  had  declared  in 
the  foregoing  verse  that  all  things  work  together  for  good  to  them  who 
love  God ;  but  as  it  is  always  necessary  to  keep  in  mind  that  our  love 
to  God  is  not  the  cause  of  his  love  to  us,  nor  consequently  of  the 
privileges  with  which  we  are  favored,  but  the  effects  of  his  loving  us, 
Deut.  vii.,  6-8  ;  Jer.  i.,  5;  the  Apostle  adds,  "Who  are  the  called 
according  to  his  purpose."  This  declaration  leads  at  once  to  a  full  and 
most  encouraging  view  of  the  progress  of  the  Divine  procedure  origin- 
ating with  God,  and  carried,  through  all  its  connecting  links,  forward  to 
the  full  possession  of  that  glory  which  shall  be  revealed  in  us. 

For  whom  he  did  foreknow. — The  word  foreknow  has  three  signifi- 
cations. One  is  general,  importing  simply  a  knowledge  of  things  before 
they  come  into  existence.  In  this  general  sense  it  is  evident  that  it  is 
not  employed  in  this  passage,  since  it  is  limited  to  those  whom  God 
predestinated  to  be  conformed  to  the  image  of  his  Son.  He  foreknows 
all  things  before  they  come  to  pass  ;  but  here  foreknowledge  refers  only 
to  particular  individuals.  A  second  signification  is  a  knowledge 
accompanied  by  a  decree.  In  this  sense  it  signifies  ordinance  and  pro- 
vidence, as  it  is  said.  Acts  ii.,  23,  "  Him  being  delivered  by  the  detei- 
minate  counsel  and  foreknowledge  of  God."     That  is  to  say,  by  the 


1 


404  ROMANS    VIII.,    29. 

ordinance  and  providence  of  God.  Tlie  reason  why  lliis  word  is  used 
to  denote  the  Divine  determination,  is  because  the  foreknowledge  of 
(joil  necessarily  implies  his  purpose  or  decree  with  respect  to  the  thing 
foreknown.  For  (iod  foreknows  what  will  be.  by  determining  what 
siiail  be.  (Jod's  foreknowledge  cannot  in  itself  be  the  cause  of  any 
event,  but  events  must  be  produced  by  liis  decree  and  ordination.  It  is 
not  because  («od  foresees  a  thing  that  it  is  decreed,  but  he  foresees  it 
because  it  is  ordained  by  him  to  happen  in  the  order  of  his  providence. ' 
Therefore,  iiis  foreknowledge  and  decrees  cannot  be  separated  ;  for  the 
one  implies  the  other.  When  he  decrees  that  a  thing  ahall  be,  he  fore- 
sees that  it  will  be.  There  is  nothing  known  as  what  will  be,  which  is 
not  certainly  to  be  ;  and  there  is  nothing  certainly  to  be,  unless  it  is 
ordained  that  it  shall  be.  All  the  foreknowledge  of  future  events,  then, 
is  founded  on  the  decree  of  God  ;  consequently  he  determined  with 
himself  from  eternity  everything  he  executes  in  timq;  Acts  xv.,  18. 
Nothing  is  contingent  in  the  mind  of  God,  who  foresees  and  orders  all 
events,  according  to  his  own  eternal  and  unchangeable  will.  Jesus 
Christ  was  not  delivered  by  God  foreknowing  it  before  it  took  place, 
but  by  his  fixed  counsel  and  ordination,  or  his  providence.  Thus 
believers  are  called  elect  according  to  the  foreknowledge  of  God  the 
Father,  1  Pel.  i.,  2;  and  in  the  same  chapter,  v.  19,  20,  the  Apostle 
Peter  says,  that  Jesus  Christ  was  foreknown  before  the  foundation  of 
the  world.     Here  foreknown  signifies,  as  it  is  rendered,  foreordained. 

The  third  signification  of  this  word  consists  in  a  knowledge  of  love 
and  approbation,  and  in  this  sense  it  signifies  to  choose  and  recognize 
as  his  own  ;  as  it  is  said,  Rom.  xi.,  2,  "  God  hath  not  cast  away  his 
people  whom  he  foreknew,"  that  is,  whom  he  had  before  loved  and 
chosen  ;  for  the  Apostle  alleges  this  foreknowledge  as  the  reason  why 
God  had  not  rejected  his  people.  In  this  manner  the  word  "  know  "  is 
often  taken  in  Scripture  in  the  sense  of  knowing  with  affection,  loving, 
approving  ;  as  in  the  first  Psalm,  "The  Lord  knoweth  the  way  of  the 
righteous  ;  but  the  way  of  the  ungodly  shall  perish."  To  know  the 
way  of  the  just,  is  to  love,  to  approve,  as  appears  by  the  antithesis. 
Paul  says  to  the  Corinthians,  "  If  any  man  love  God,  the  same  is 
known  of  him,"  1  Cor.  viii.,  3  ;  and  to  the  Galatians,  "  but  now  after 
ye  have  known  God,  or  rather  are  known  of  him."  In  the  same  way 
God  oaid  by  his  prophet  to  Israel,  "You  only  have  I  known  of  all  the 
faimlics  of  the  earth,"  Amos  iii.,  2.  At  the  day  of  judgment  Jesus 
Christ  will  say  to  hypocrites,  "  I  never  knew  you,"  Matt,  vii.,  23. 
That  is  to  say,  he  never  loved  or  acknowledged  them,  although  he  per- 
fectly knew  their  characters  and  actions.  In  this  last  sense  the  word 
foreknow  is  employed  in  the  passage  before  us.  Those  whom  God 
foreknew,  those  whom  he  before  loved,  chose,  acknowledged  as  his 
own,  he  predestinated  to  be  conformed  to  the  image  oT  his  Son.  It  is 
not  a  general  anticipated  knowledge  that  is  here  intended.  The  Apos- 
tle does  not  speak  of  all,  l;ul  of  some,  whom  in  verse  33  he  calls 
*'  (iod's  elect,"  and  not  ot  anything  in  their  persons,  or  belonging  to 
them  ;  but  of  the  persous  themselves,  whom  it  is  said  God  foreknew, 
And  he  adds,  that  those  whom  he  foreknew,  he  also  did  predestinate  to 


ROMANS   VIII.,   29.  405 

be  conformed  to  the  image  of  his  Son,  and  whom  he  predestinated,  he 
also  called,  and  justified,  and  glorified. 

By  foreknowledge,  then,  is  not  here  meant  a  foreknowledge  of  faith 
or  good  works,  or  of  concurrence  with  the  external  call.  Faith  cannot 
be  the  cause  of  foreknowledge,  because  foreknowledge  is  before  pre- 
destination, and  faith  is  the  effect  of  predestination,  *'  As  many  as 
were  ordained  to  eternal  life  believed,"  Acts  xiii.,  48.  Nether  can  it 
be  meant  of  the  foreknowledge  of  good  works,  because  these  are  the 
effects  of  predestination.  "  We  are  his  workmanship,  created  in  Christ 
Jesus  unto  good  works,  which  God  hath  before  ordained  (or  before 
prepared),  that  we  should  walk  in  them,"  Eph.  ii.,  10.  Neither  can  it 
be  meant  of  foreknowledge  of  our  concurrence  with  the  external  call, 
because  our  effectual  calling  depends  not  upon  that  concurrence,  but 
upon  God's  purpose  and  grace,  given  us  in  Christ  Jesus  before  the 
world  began,  2  Tim.  i.,  9.  By  this  foreknowledge,  then,  is  meant,  as 
has  been  observed,  the  love  of  God  towards  those  whom  he  predesti- 
nates to  be  saved  through  Jesus  Christ.  All  the  called  of  God  are 
foreknown  by  him,  that  is  they  are  the  objects  of  his  eternal  love,  and 
their  callings  come  from  this  free  love.  "  I  have  loved  thee  with  an 
everlasting  love  ;  therefore  with  loving  kindness  I  have  drawn  thee," 
Jer.  xxxi.,  3. 

He  also  did  predestinate. — Foreknowledge  and  predestination  are  dis- 
tinguished. The  one  is  the  choice  of  persons,  the  other  the  destination 
of  those  persons  to  the  blessings  for  which  they  are  designed.  To 
predestinate,  signifies  to  appoint  beforehand  to  some  particular  end. 
In  Scripture  it  is  taken  sometimes  generally  for  any  decree  of  God,  as 
in  Apts  iv.,  28,  where  the  Apostles  say,  that  the  Jews  were  assembled 
to  do  whatsoever  the  hand  and  the  counsel  of  God  had  determined  (pre- 
destinated) before  to  be  done.  And  Paul  says,  1  Cor.  ii.,  7,  "  We  speak 
the  wisdom  of  God  in  a  mystery,  even  the  hidden  wisdom  which  God 
ordained  (predestinated)  before  the  world  unto  our  glory."  Sometimes 
this  word  is  taken  specially  for  the  decree  of  the  salvation  of  man,  as 
Eph.  i.,  5.  "  Having  predestinated  us  unto  the  adoption  of  children  by 
Jesus  Christ  to  himself,  according  to  the  good  pleasure  of  his  will,  to 
the  praise  of  the  glory  of  his  grace."  "  In  whom  also  we  have  obtain- 
ed an  inheritance,  being  predestinated  according  to  the  purpose  of  him 
who  worketh  all  things  after  the  counsel  of  his  own  will."  In  the  same 
way,  in  the  passage  before  us,  "  whom  he  did  foreknow,  he  also  did 
predestinate  to  be  conformed  to  the  image  of  his  Son."  As  the  term 
is  here  used,  it  respects  not  all  men,  but  only  those  on  whom  God  has 
placed  his  love  from  eternity,  and  on  whom  he  purposes  to  bestow  life 
through  Jesus  Christ.  As,  then,  it  is  absolute  and  complete,  so  it  is 
definite,  and  the  number  wlio  are  thus  predestinated  can  neither  be  in- 
creased nor  diminished.  It  is  not  that  God  had  foreseen  us  as  being  in 
Christ  Jesus  by  faith,  and  on  tliat  account  had  elected  us  ;  but  that 
Jesus  Christ  being  the  Mediator  between  God  and  man,  God  had  pre- 
destinated us  to  salvation  only  in  him.  For  as  the  union  which  we 
have  With  him  is  the  foundation  of  all  the  good  which  we  receive  from 
God,  so  we  must  be  elected  in  him,  that  is  to  say,  that  God  gives  us  to 


406  ROMANS    VIII.,    29. 

^. 

him  lo  be  his  members,  and  to  partake  in  the  good  things  to  which  God 
predestinates  us.  80  that  Jesus  Christ  has  been  the  first  predestinated 
and  appttinlcd  to  be  the  Mediator,  in  order  that  God  should  bless  us 
with  all  spiritual  blessings  in  him. 

In  the  passage  above  (]Uotcd,  Eph.  i.,  5,  the  cause  of  predestination 
is  traced  sulely  lo  (Jod.  After  saying  tlial  God  had  predestinated  us 
unto  the  adoption  of  children  by  Jesus  Christ,  it  is  added  "  to  himself,"  to 
show  that  God  has  no  cause  out  of  himself  moving  him  to  this  grace. 
In  order  to  enforce  this,  it  is  further  added,  "  according  to  the  good 
pleasure  of  his  will  ;"  and  in  the  third  place  it  is  subjoined,  "  to  the 
praise  of  the  glory  of  his  grace  ;"  from  all  which  it  follows  that  it  must 
necessarily  be  by  grace,  that  is,  free,  unmerited  favor.  Love  to  (iod, 
or  conformity  to  the  image  of  Christ,  cannot  in  any  respect  have  its 
origin  in  fallen  man.  "  Herein  is  love,  not  that  we  loved  God,  but  that 
he  loved  us."  "  We  love  him,  because  he  first  loved  us."  "  It  is  a 
foolish  inference,"  says  Calvin,  "  of  these  disputants,  who  say  that  God 
has  elected  such  only  as  he  foresaw  would  be  worthy  of  grace.  For 
Peter  does  not  flatter  believers,  as  if  they  were  elected  for  their  own 
individual  merits,  but  refers  their  election  to  the  eternal  counsel  of  God, 
and  strips  them  of  all  worthiness.  In  this  passage,  also,  Paul  repeats 
in  another  word  what  he  had  lately  intimated  concerning  God's  eternal 
purpose  ;  and  it  hence  follows  that  this  knowledge  depends  on  tlie  good 
pleasure  of  iiis  will,  because  by  adopting  whom  he  would,  God  did  not 
extend  his  foreknowledge  t«  anything  out  of  himself,  but  only  marked 
out  those  wliom  he  intended  to  elect." 

The  foundation  of  predestination  is  Jesus  Christ,  by  whom  we  re- 
ceive the  adoption  of  children.  Its  object  is  man  not  invested  with  any 
quality  which  moves  (jod  to  predestinate  him  ;  but  as  corrupted  and 
guilty  in  Adam,  dead  in  trespasses  and  sins  until  quickened  by  God. 
The  blessing  to  which  God  hath  predestinated  those  whom  he  foreknew 
is  salvation,  as  it  is  said,  "  God  hath  not  appointed  us  to  wrath,  but  to 
obtain  salvation  by  our  Lord  Jesus  Christ ;"  or,  as  it  is  expressed  in 
the  verse  before  us,  *'  lo  be  conformed  to  the  image  of  his  Son."  The 
means  lo  all  this,  are  our  calling  and  justification.  The  final  end  of 
predestination  is  the  glory  of  God — "  to  the  glory  of  his  grace  ;"  "  and 
that  he  might  make  known  the  riches  of  his  glory  on  the  vessels  of 
mercy,  which  he  had  afore  prepared  unlo  glory."  On  the  consideration 
of  their  election,  the  Apostles  urge  believers  lo  walk  in  holiness.  "  Put 
on,  therefore,  as  the  elect  of  God,  holy  and  beloved,  bowels  of  mercies, 
kindness,  humbleness  of  mind,  meekness,  long-suffering,"  Col.  iii.,  12. 
*'  Ye  are  a  chosen  (elected)  generation,  a  royal  priesthood,  an  holy  nation, 
a  peculiar  people,  that  ye  should  show  forth  the  praises  of  Him  who 
hath  called  you  out  of  darkness  into  his  iriarvellous  light,"  I  Peter  ii.,  9. 

In  the  election  of  some  and  the  passing  by  of  others,  the  wisdom  of 
God  is  manifest ;  for  by  this  means  he  displays  both  his  justice  and 
mercy,  otherwise  one  of  these  perfections  would  not  have  appeared. 
If  all  had  been  withdrawn  from  their  state  of  corruption,  the  justice  of 
God  would  not  have  manifested  itself  in  their  punishment.  If  none 
had  been  chosen,  his  mercy  would  not  have  been  seen.     In  the  salvation 


ROMANS   VIII.,    29.  407 

of  these,  God  has  displayed  his  grace  ;  and  in  the  punishment  of  sin  in 
the  others,  he  has  discovered  his  justice  and  hatred  of  iniquity.  This 
doctrine  of  election  is  full  of  consolation,  and  is  the  true  source  of 
Christian  assurance  ;  for  who  can  shake  this  foundation,  which  is  more 
firm  tiian  that  of  the  heavens  and  the  earth,  and  can  no  more  be  shaken 
than  God  himself!  The  sheep  whom  God  hath  given  to  his  Son  by  his 
predestination,  no  one  can  pluck  oiit  of  his  hands. 

But  although  this  doctrine  of  election  of  the  people  of  God  to  eternal 
life,  is  a  doctrine  so  consoling  to  them,  and  must  have  necessarily  en- 
tered into  the  plan  of  salvation  to  render  it  consistent  with  itself;  yet 
there  are  many  who,  in  preaching  the  gospel,  deem  it  improper,  not- 
withstanding they  have  the  express  example  of  our  Lord,  John  vi.,  37, 
44,  G5,  to  declare  it  before  promiscuous  multitudes,  or  even  generally 
to  believers,  although  so  frequently  introduced  by  the  Apostles  in  their 
Epistles  to  the  churches.  Against  this  practice,  prompted  by  worldly 
wisdom,  Luther  has  forcibly  remonstrated  in  the  following  appeal  to 
Erasmus.  "  If,  my  Erasmus,  you  consider  these  paradoxes  (as  you 
term  them)  to  be  no  more  than  the  inventions  of  men,  why  are  you  so 
extraordinarily  heated  on  the  occasion  ?  Li  that  case  your  arguments 
affect  not  me,  for  there  is  no  person  now  living  in  the  world,  who  is  a 
•hfiore  avowed  enemy  to  the  doctrines  of  men  than  myself.  But  if  yon 
believe  the  doctrines  in  debate  between  us  to  be  (as  indeed  they  are) 
the  doctrines  of  God  ;  you  must  here  bid  adieu  to  all  sense  of  shame 
and  decency  thus  to  oppose  them.  I  will  not  ask  whither  is  the  ?nodestt/ 
of  Erasmus  fled  ?  But,  which  is  much  more  important,  where,  alas  ? 
are  your  fear  and  reverence  of  the  Deity,  when  you  roundly  declare, 
that  this  branch  of  truth  which  he  has  revealed  from  heaven,  is  at  best 
useless  and  unnecessary  to  know  '^  What  ?  Shall  the  glorious  Creator 
be  taught  by  you  his  creature,  what  is  fit  to  be  preached,  and  what  to 
be  suppressed ?  Is  the  adorable  God  so  very  defective  in  wisdom  and 
prudence,  as  not  to  know,  till  you  instruct  him,  what  would  be  useful 
and  what  pernicious  ?  Or,  could  not  he,  whose  understanding  is  infi- 
nite, foresee,  previous  to  his  revelation  of  this  doctrine,  what  would  be 
the  consequences  of  his  revealing  it,  till  these  consequences  were  point- 
ed out  by  you  ?  You  cannot,  you  dare  not,  say  this.  If,  then,  it  was 
the  Divine  pleasure  to  make  known  these  things  in  his  word,  and  to  bid 
his  messengers  publish  them  abroad,  and  to  leave  the  consequences  of 
their  so  doing  to  the  wisdom  and  providence  of  him  in  whose  name 
they  speak,  and  whose  message  they  declare,  Who  art  thou,  O  Erasmus, 
that  thou  shouldst  reply  against  God  ?" 

To  be  conformed  to  the  image  of  his  Son. — This  implies  that  the 
children  of  God  must  all  be  made  to  resemble  Christ,  their  head  and 
elder  brother.  Tiiis  likeness  respects  character  and  sufferings,  as  well 
as  all  things  in  which  such  similarity  is  found  to  exist.  The  Lord 
Jesus  Christ,  the  first  elect  of  God,  is  the  luodcl  after  which  all  the 
elect  of  God  must  be  formed.  Man  was  created  in  the  image  of  God, 
but  when  sin  entered,  he  lost  this  image  ;  and  Adam  "begat  a  son  in 
his  own  likeness  after  his  image,"  Gen.  v.,  3  ;  thus  comnmnicaling  to 
his  posterity  his  corrupted  nature.     But  as  God  had  determined  to  save 


408  ROMANS    VIII.,    29. 

a  part  of  the  fallen  race,  it  was  "  according  to  his  good  pleasure  "  to 
renew  his  image  in  those  whom  he  liad  chosen  to  this  salvation.  Thhs 
was  lo  be  accomplished  by  the  incarnation  of  his  Son,  "  who  is  the 
brightness  of  his  glor}',  and  the  express  image  of  his  person;"  to  whose 
image  they  were  predestinated  to  be  conformed. 

Thi.*  image  of  the  Son  of  God,  consisting  in  supernatural,  spiritual, 
and  celestial  qualities,  is  stamped  upon  all  the  children  of  God  when 
they  are  adopted  into  his  family.  Imparting  to  them  spiritual  life,  he 
renders  them  partakers  of  the  Divine  nature ;  that  is  to  say,  of  his 
image,  being  the  new  man,  which  after  God  is  created  in  righteousness 
and  true  holiness.  Tiiey  are  the  workmanship  of  (iod,  created  in 
Christ  Jesus,  being  born  of  the  Spirit,  and  the  Spirit  of  Christ  dwelling 
in  them  ;  and  he  that  is  joined  lo  the  Lord  is  one  spirit.  Thus  the 
souls  of  believers  are  conformed  to  the  image  of  Christ,  as  their  bodies 
will  be  also  at  his  second  coming,  when  they  shall  be  "  fashioned  like 
unto  his  glorious  body."  To  this  conformity  to  the  image  of  his  Son, 
all  those  whom  God  foreknew  are  predestinated.  For  as  they  have 
borne  the  image  of  the  earthy,  they  shall  also  bear  the  image  of  the 
heavenly  Adam. 

Believers  are  conformed  to  the  image  of  the  Son  of  God  in  holiness 
and  suffering  in  this  life,  and  in  glory  in  the  life  to  come.  They  are 
conformed  to  him  in  holiness,  for  Christ  is  made  unto  them  sanctification. 
Beholding  as  in  a  glass  the  glory  of  the  Lord,  they  are  changed  into 
the  same  image.  They  put  on  the  new  man,  which  is  renewed  in 
knowledge  after  the  image  of  him  that  created  him.  In  suffering  they 
are  conformed  to  him  who  was  "a  man  of  sorrows  and  acquainted  with 
grief."  Tiiey  must  endure  tribulation,  and  fill  up  what  is  behind  of  his 
afflictions.  As  the  Captain  of  their  salvation  was  made  perfect  through 
sufferings,  and  through  sufferings  entered  into  his  glory ;  so  the  suffer- 
ings of  his  people,  while  they  promote  their  conformity  to  him  in  holi- 
ness, constitute  the  path  in  which  they  follow  him  to  that  glory.  '"  Ye 
are  they  who  have  continued  with  me  in  my  temptations,  and  1  appoint 
unto  you  a  kingdom."  What  the  Apostle  hath  said  in  the  17th  verse, 
that  if  believers  euffer  with  Christ  they  shall  also  be  glorified  togetiier, 
is  here  confirmed  by  his  declaration  that  they  are  piedestinated  to  be 
conformed  to  his  image.  This  image,  of  which  the  outlines  are  in  this 
world  traced  in  them,  is  only  perfected  in  heaven. 

That  he  might  he  the  Jirst-barti  among  many  brethren. — Here  is  a 
reason  for  those  whom  God  foreknew  being  conformed  to  the  image  of  his 
Son  ;  and  a  limitation  of  that  conformity  which  they  shall  have  to  him. 
The  reason  is,  that  he  might  have  many  brethren.  Next  to  the  glory 
of  God,  the  object  of  his  incarnation  was  tiie  salvation  of  a  multitude 
which  no  man  can  number  of  those  whose  nature  he  assumed,  and  this 
was  accomplished  by  his  death.  Referring  to  this,  he  himself  says, 
"  Except  a  com  of  wheat  fall  into  the  ground  and  die,  it  abideth  alone; 
but  if  it  die  it  bringeth  forth  much  fruit."  Accordingly,  in  the  ever- 
lastmg  covenant  between  the  Father  and  the  Son,  when  grace  was 
given  to  his  people  in  him  before  the  world  began,  2  Tim.  i.,  9 — and 
when  God  promised  to  him  for  them  eternal  life  also  before  llie  world, 


ROMANS   VIII.,    29.  409 

Titus  i.,  2 — it  was  determined  that  when  he  should  make  his  soul  an 
offering  for  sin,  he  should  see  of  the  travail  of  his  soul  and  be  satisfied, 
and  that  by  the  knowledge  of  him  many  should  be  justified.  He  was 
to  bear  the  sins  of  many.  "  Glorify  thy  Son  that  thy  Son  also  may 
glorify  thee;  as  thou  hast  given  him  power  over  all  flesh,  that  he  might 
give  eternal  life  to  as  many  as  thou  hast  given  him."  By  his  obedience 
m,any  were  to  be  made  righteous.  As  the  Captain  of  their  Salvation, 
he  was  to  bring  jnany  sons  unto  glory.  To  him  many  shall  come  from 
the  east  and  west  and  shall  sit  down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven.  "  The  gift  by  grace  which  is  by  one 
man  Jesus  Christ  hath  abounded  unto  many"  And  as  he  that  sancti- 
fieth  and  they  who  are  sanctified  are  all  of  one,  he  is  not  ashamed  to 
call  them  brethren.  But  as  in  all  things  he  must  have  the  pre-emi- 
nence, so  this  limitation  is  introduced,  that  among  them  all  he  must  "be 
the  "  first-born  ;"  that  is  to  say,  the  first,  the  principal,  the  most  excel- 
lent, the  governor,  the  Lord. 

Under  the  law  the  first-born  had  authority  over  their  brethren,  and 
to  them  belonged  a  double  portion,  as  well  as  the  honor  of  acting 
as  priests ;  the  first-born  in  Israel  being  holy ;  that  is  to  say,  con- 
secrated to  the  Lord.  Reuben  forfeiting  his  right  of  primogeniture 
•by  his  sin,  its  privileges  were  divided,  so  that  the  dominion  belonging 
to  it  was  transferred  to  Judah  ;  and  the  double  portion  to  Joseph,  who 
had  two  tribes,  and  two  portions  in  Canaan  by  Ephraim  and  Manasseh  ; 
while  the  priesthood  and  right  of  sacrifice  was  transferred  to  Levi. 
The  word  first-born  also  signifies  what  surpasses  anything  else  of  the 
same  kind,  as  "  the  first-born  of  the  poor,"  Isaiah  xiv.,  30  ;  that  is  to 
say,  the  most  miserable  of  all ;  and  the  first-born  of  death,  Job  xviii., 
13 — signifying  a  very  terrible  death,  surpassing  in  grief  and  violence. 
The  term  first-born  is  also  applied  to  those  who  were  most  beloved,  as 
Ephraim  is  called  the  first-born  of  the  Lord,  Jer.  xxxi.,  9 — that  is,  his 
"dear  son."  In  all  hese  respects,  the  appellation  of  first-born  belongs 
to  Jesus  Christ,  both  as  to  the  superiority  of  his  nature,  of  his  office, 
and  of  his  glory. 

Regarding  his  nature,  he  was  as  to  his  Divinity,  truly  the  first-bom, 
since  he  alone  is  the  only  begotten — the  eiernal  Son  of  the  Father.  In 
this  respect  he  is  the  Son  of  God  by  nature,  while  his  brethren  are 
sons  of  God  by  grace.  In  his  humanity  he  was  conceived  without  sin, 
beloved  of  God  ;  instead  of  which  they  are  conceived  in  sin,  and  are 
by  nature  children  of  wrath.  In  that  nature  he  possessed  the  Spirit 
without  measure  ;  while  they  receive  out  of  his  fulness  according  to 
the  measure  of  the  gift  of  Christ.  Regarding  his  office,  he  is  their 
King,  their  Head,  their  Lord, 'their  Priest,  their  Prophet,  their  Surety, 
their  Advocate  with  the  Father ;  in  one  word,  their  Saviour.  It  is  he 
who  of  God  is  made  unto  them  wisdom,  and  righteousness,  and  sanc- 
lificalion,  and  redemption.  They  are  all  his  subjects,  whom  he  leads 
and  governs  by  his  Spirit,  for  whose  sins  he  has  made  atonement  by 
his  sufferings.  Thev  are  his  disciples,  whom  he  has  called  from  dark- 
ness into  liis  marvellous  light.  Concerning  his  glory,  "  God  hath 
highly  e.\altcd  him,  and  given  him  a  name  which  is  above  every  name, 


410  ROMANS    VIII.,    50. 

that  at  tlic  name  of  Jesus  every  knee  should  bow,  of  lliinrrs  in  heaven 
and  things  in  earth,  and  things  under  the  earth."  "  He  is  tlie  head  of 
the  body,  the  church  ;  who  is  the  begiiuiing,  the  first-born  from  the 
dead,  that  in  all  things  he  might  have  the  pre-eminence."  He  is  the 
first-born  from  the  dead,  as  being  raised  the  first,  and  being  made  the 
first  fruits  of  them  that  slept,  and  by  his  power  they  shall  be  raised  to  a 
life  glorious  and  eternal. 

V.  30 — Moreover,  whom  he  did  predestinate,  them  he  also  called ;  and  whom  he 
called,  them  he  also  justified  :  and  whom  he  justified,  them  he  also  glorified. 

Moreover,  whom  he  did  predestinate,  them  he  also  called. — Here  the 
Apostle  connects  our  calling  which  is  known,  with  God's  decree  which 
is  concealed,  to  teach  us  that  we  may  judge  of  our  election  by  our 
calling,  2  Pet.  i.,  10.  For  Paul  says,  they  whom  God  hath  jircdesti- 
nated  he  hath  also  called  and  justified,  so  we  may  say  those  whom  he 
lialh  called  and  justified,  he  halh  elected  and  predestinated.  If  God 
hath  called  us,  tlien  he  hath  elected  us.  Paul  had  spoken  of  (iod's 
predestinating  his  people  to  be  conformed  to  the  image  of  his  Son ;  he 
now  shows  us  how  this  is  effected.  They  are  to  be  moulded  into  this 
likeness  to  their  elder  brother  l)y  being  called  both  by  the  word  and 
Spirit  of  God.  God  calls  them  by  his  grace.  Gal.  i.,  15  ;  that  is,  with- 
out regard  to  anything  in  themselves.  Effectual  calling  is  the  first 
internal  operation  of  grace  on  those  who  are  elected.  They  are  not 
merely  called  externally,  as  many  who  are  not  elected.  The  Scrip- 
tures speak  of  the  universal  call  of  the  gospel  addressed  to  all  men ; 
but  this  is  not  inseparably  connected  with  salvation,  for,  in  this  sense, 
the  Lord  has  said,  that  "  many  are  called  but  few  are  chosen."  At 
three  periods  all  mankind  were  called.  They  were  called  through 
Adam,  they  were  called  by  Noah,  and  finally  by  the  Apostles,  Col.  i., 
23.  Yet  how  soon  in  each  period  was  the  external  call  forgotten  by 
the  great  body  of  the  human  race.  "  They  did  not  like  to  retain  God 
in  their  knowledge." 

In  the  passage  before  us,  and  in  various  other  places,  as  in  verse  28, 
it  is  effectual  calling  that  is  spoken  of.  This  calling,  then,  signifies 
more  than  the  external  calling  of  the  word.  It  is  accompanied  with 
more  than  the  partial  and  temporary  effects  which  the  word  produces 
on  some,  and  is  always  ascribed  to  the  operation  of  God  by  the  influ- 
ence of  the  Holy  Spirit.  Even  when  the  external  means  are  employed 
to  most  advantage,  it  is  God  only  who  gives  the  increase,  1  Cor.  iii,,  6. 
It  is  he  who  opens  the  heart  to  receive  the  word,  Acts  xvi.,  14 — who 
gives  a  new  heart,  Ezek.  xxxvi.,  26 — who  writes  his  law  in  it,  and  who 
saves  his  people,  not  by  works  of  righteousness  which  they  have  done, 
but  by  the  washing  of  regeneration  and  renewing  of  the  Holy  Ghost, 
Tit.  iii.,  5. 

That  which  is  meant,  then,  by  the  word  called  in  this  passage,  and 
in  many  others,  is  the  outward  calling  by  the  word,  accompanied  with 
the  operation  of  God  by  ins  Spirit  in  the  regeneration  and  conversion  of 
sinners.  When  Jesus  Christ  thus  calls,  men  instantly  believe  ;  Matt. 
IV.,  19.     Grace — the  operation  of  the  favor  of  God  in  the  heart — is 


ROMANS    VIII.,    30.  4.11 

communicated,  and  the  sinner  becomes  a  new  creature.  Regeneration 
is  not  a  work  wliich  is  accomplished  gradually ;  it  is  efTcctcd  instan- 
taneously. At  first,  indeed,  faith  is  often  weak ;  but  as  the  new- 
born infant  is  as  much  in  possession  of  life  as  the  full  grown  man,  so 
the  spiritual  life  is  possessed  as  completely  in  the  moment  of  regene- 
ration as  ever  it  is  afterwards,  and  previous  to  that  moment  it  had  no 
existence.  There  is  no  medium  between  life  and  death  ;  a  man  is 
either  dead  in  sin,  or  quickened  by  receiving  the  Holy  Spirit.  He  is 
either  in  Christ  or  out  of  Christ,  (nid  has  either  begun  a  good  work 
in  him,  or  he  is  in  a  state  of  spiritual  death  and  corruption.  By  means 
of  the  word,  accompanied  by  his  Spirit,  God  enlightens  the  understand- 
ing with  a  heavenly  light,  moves  the  will  and  the  affections  to  receive 
and  embrace  Christ,  and  forms  in  the  heart  his  image  and  the  new 
man,  of  which  the  Apostle  says,  that  it  is  created  in  righteousness  and 
true  holiness.  God  says,  "  Awake  thou  that  sleepesi,  and  arise  from 
the  dead,  and  Christ  shall  give  thee  light."  He  prophesies  upon  the 
dry  bones,  and  the  Spirit  enters  into  them.  Thus  the  same  grace  that 
operates  in  the  election  of  the  saints,  is  exercised  in  their  calhng  and 
regeneration,  without  which  they  would  remain  dead  in  trespasses  and 
sins.  "  No  man,"  says  Jesus,  "  can  come  to  me,  except  the  Father 
which  hath  sent  me  draw  him." 

All  who  are  elected  are  in  due  time  eifectually  called,  and  all  who 
are  effectually  called  have  been  from  all  eternity  elected  and  ordained 
to  eternal  salvation.  Effectual  calling,  then,  is  the  proper  and  neces- 
sary consequence  and  effect  of  election,  and  the  means  to  glorification. 
As  those  whom  God  hath  predestinated  he  hath  called,  so  he  hath  ef- 
fectually called  none  besides.  These  words  before  us,  therefore,  are 
to  be  taken,  not  only  as  emphatical,  but  as  exclusive.  Consistently 
with  this  we  read  of  the  faith  of  God's  elect,  Tit.  i.,  1,  as  that  which 
is  peculiar  to  them.  With  this  calling  sanctification  is  inseparably  con- 
nected. It  is  denominated  a  holy  calling ;  "  Who  hath  saved  us  and 
called  us  with  an  holy  calling,"  2  Tim.,  i.,  9.  The  author  of  it  is  holy, 
and  it  is  a  call  to  holmess.  "  As  he  which  hath  called  you  is  holy,  so 
be  ye  holy  in  all  manner  of  conversation,"  1  Pet.  i.,  15.  "  Ye  are  a 
chosen  generation,  a  royal  priesthood,  an  holy  nation,  a  peculiar  peo- 
ple ;  that  ye  should  show  forth  the  praises  of  him  who  hath  called  you 
out  of  darkness  into  his  marvellous  light,"  1  Pet.  ii.,  9.  It  is  a  calling 
into  the  grace  of  Christ,  Gal.  i.,  6,  In  this  effectual  calling  the  final 
perseverance  of  the  saints  is  also  secured,  since  it  stands  connected  on 
the  one  hand  with  election  and  predestination,  and  on  the  oilier  hand 
with  sanctification  and  glorification.  "  The  gifts  and  calling  of  God 
are  without  repentance."  Calling  as  the  effect  of  predestination  must 
be  irresistible,  or  rallier  invincible,  and  also  irreversible. 

The  Cliurch  of  Rome  perverts  the  meaning  of  tliis  calling,  for  instead 
of  considering  it  as  accompanied  with  the  communication  of  life  to  the 
soul,  they  view  it  merely  as  an  act  which  excites  and  calls  into  action 
some  concealed  qualities  in  man,  and  awakens  some  feelings  of  holi- 
ness that  are  in  him,  and  some  virtues  which  he  possesses  to  receive 
the  grace  that  is  proclaimed  to  him.     In  this*jv'ay  it  must  not  be  said 


A\2  ROMANS    VIII.,    :}0. 

with  the  Scripture  that  God  communicates  life  to  those  who  are  dead  in 
trespasses  and  sins,  and  regenerates  them,  but  that  ho  only  aids  their 
weakness,  and  calls  Ibrlli  their  own  exertions. 

If  it  l)e  imiuired  whether  (iod  calls  all  men  with  a  callini;  sufficient 
for  their  salvation,  that  is  to  say,  if  he  gives  to  all  grace  sufficient  to 
save  them  ?  it  is  replied  that  this  calling  may  be  considered  as  suffi- 
cient or  insufficient  indifferent  points  of  view;  for  the  suffieiency  of 
grace  may  be  considered  either  on  the  part  of  God  or  of  man.  On  the 
part  of  God  it  must  be  said  that  his  general  calling  is  sufficient,  for 
God  having  created  man  upright  with  a  disposition  to  obey  him,  if  we 
consider  this  general  calling  connected  with  that  original  perfection, 
there  can  be  no  doubt  that  it  is  sufficient.  But  on  the  pait  of  man, 
viewed  in  his  natural  state  of  corruption,  assu:edly  the  outward  call  is 
not  sufficient,  unless  accompanied  with  the  internal  operation  of  the 
Holy  Spirit  to  enlighten  the  eyes  of  the  understanding,  and  to  open  the 
heart  to  receive  the  calling  of  God,  any  more  than  if  Jesus  Christ  had 
spoken  to  a  deaf  or  dead  man,  without  removing  his  deafness,  or  im- 
parting to  him  life.  If  the  voice  of  Jesus  calling  Lazarus  had  been 
unaccompanied  with  his  power,  it  would  not  have  been  sufficient  to 
raise  him  from  the  grave.  The  calling,  then,  which  is  not  accompa- 
nied with  the  power  of  the  Spirit  of  God  is  not  sufficient  in  regard  to 
man,  while  man  is  inexcusable,  and  has  no  just  ground  of  complaint, 
for  he  resists  that  call  which,  unless  he  was  a  sinful  creature  and  an 
enemy  to  God,  would  be  sufficient.  He  is,  as  the  Psalmist  says, 
"  Like  the  deaf  adder  that  stoppeth  her  ear  ;  which  will  not  hearken  to 
the  voice  ot  the  charmers,  charming  never  so  wisely." 

If,  again,  it  be  inquired  whether  men  can  resist  the  calling  of  God, 
it  is  evident  that,  when  the  calling  is  only  external,  and  unaccompanied 
with  the  internal  operation  of  the  Spirit,  they  can,  and  always  will,  re- 
sist it.  Gen.  vi.,  3  ;  Acts  vii.,  5L  But  when  the  calling  is,  at  the 
same  time,  internal,  when  God  regenerates  men,  and  makes  them  new 
creatures,  the  question,  if  they  can  resist  this,  is  altogether  nugatory; 
for  it  is  as  if  it  were  inquired  if  a  man  could  resist  his  creation,  or  a 
dead  man  his  being  brought  to  life.  God  here  acts  by  his  almighty 
power,  wMlhout,  however,  forcing  our  will  ;  for  communicating  to  us 
spiritual  qualities,  he  gives  us  to  will  and  to  do  of  his  good  pleasure. 
It  is,  therefore,  absurd  to  say  that  a  man  can  resist  this  influence  by 
the  hardness  of  his  heart,  since  it  removes  that  hardness,  and  is  the 
converting  of  hearts  of  stone  into  hearts  of  flesh.  In  opposition  to  this 
the  saying  of  our  Lord  is  stated  as  an  objection :  "  Woe  unto  thee, 
Chorazin  !  Woe  unto  thee,  Bethsaida  !  for  if  the  mighty  works  which 
were  done  in  you,  had  been  done  in  Tyre  and  Sidon,  they  would  have 
repented  long  ago  in  sackcloth  and  ashes."  On  this  it  is  to  be  remark- 
ed that  the  reference  here  is  to  Christ's  miracles,  not  to  his  preaching; 
and  what  is  said  of  Tyre  and  Sidon  is  by  comparison,  what  is  meant 
being,  as  it  seems,  that  tlie  hardness  of  heart  of  those  of  Chorazin  and 
Bethsaida  surpassed  that  of  Tyre  and  Sidon,  and  that  if  such  miracles 
had  been  performed  in  Tyre  and  Sidon,  they  would  not  have  had  so 
liale  effect  as  upon  the#former,  although  it  is  not  said  that  the  latter 


ROMANS  vni.,  30.  413 

would  have  repented  unlo  life,  or  that  they  could  have  been  converted 
to  God  except  by  the  operation  of  his  Spirit.  Here  the  declaration  of 
our  Lord  in  the  same  context  is  decisive.  "  At  that  time  Jesus  an 
swcredand  said,  I  thank  thee,  O  Fatlier,  Lord  of  heaven  and  earth, 
because  thou  hast  hid  these  things  (the  trnths  of  God  which  lie  pro- 
claimed) from  the  wise  and  prudent,  and  hast  revealed  them  unto 
babes."  And  this  he  resolves,  not  into  the  difference  found  in  man, 
but  into  the  Sovereignty  of  God.  "  Even  so.  Father;  for  so  it  seem- 
ed good  in  thy  sight."  And  he  immediately  adds,  "Neither  knoweth 
any  man  the  Father  save  the  Son,  and  he  to  wiiomsoevcr  the  Son  will 
reveal  him."  This  must  refer  to  an  internal  revelation,  for  as  to  that 
which  was  solely  external  Jesus  was  declaring  it  to  all.  Jesus  Christ 
knew  from  the  beginning  wiio  they  were  that  would  believe  and  who 
would  not  believe,  because  he  knew  who  they  were  whom  the  Father 
had  given  him  and  drew  unto  him.  And  it  is  this  eternal  decree  which 
he  here  shows  is  the  rule  of  God's  calling,  according  to  which  the  Son 
is  or  is  not  revealed  ;  "  Ye  believe  not,  because  you  are  not  of  my 
sheep,  as  I  said  unto  you." 

And  whom  he  called,  them  he  also  justified. — They  whom  the  Holy- 
Spirit  effectually  calls  by  the  gospel  to  the  knowledge  of  God  are  also 
justified.  They  are  "  ungodly,"  Rom.  iv.,  5,  till  the  moment  when 
they  are  called  ;  but  being  then  united  to  Christ,  they  are  in  that 
moment  justified.  They  are  instantly  absolved  from  guilt,  and  made 
righteous,  as  having  perfectly  answered  all  the  demands  of  the  law,  for 
by  Him  it  has  been  fulfilled  in  them,  verse  4.  I'o  justify  signifies  to 
pronounce  and  account  righteous  such  as  have  transgressed,  and  for- 
feited the  favor  of  God,  as  well  as  incurred  a  penalty,  conveying  to 
them  deliverance  from  the  penalty,  and  restoration  to  that  favor.  And 
they  who  are  thus  accounted  righteous  by  God,  must  be  righteous,  for 
God  looks  upon  things  as  they  really  are  ;  as  being  one  with  Christ, 
they  are  perfectly  righteous.  "Justification,"  says  Luther,  "takes 
place  when,  in  the  just  judgment  of  God,  our  sins,  and  the  eternal 
punishment  due  to  them,  are  remitted,  and  when  clothed  with  the 
righteousness  of  Christ,  which  is  freely  imputed  to  us,  and  reconciled  to 
God,  we  are  made  his  beloved  children,  and  heirs  of  eternal  life."  The 
connection  between  calling  and  justification  is  manifest,  for  we  must  be 
united  to  Clu-ist  to  enjoy  the  good  derived  from  him.  We  must  be 
members  of  Christ  that  his  obedience  may  be  ours,  that  in  him  we 
may  have  righteousness.  Now,  it  is  by  our  calling  that  we  are  brought 
into  his  communion,  and  by  communion  witli  him  to  the  participa- 
tion of  his  grace  and  blessing,  which  cannot  fad  to  belong  to  them 
who  are  with  him  one  body,  one  flesh,  and  one  spirit.  Those  wlio  are 
called  must,  therefore,  be  justified.  They  who  are  the  members  of 
Jesus  Christ  nmst  be  partakers  in  his  righteousness,  and  of  the  Spirit 
of  life  that  is  in  him.  Whom  he  calls  he  justifies.  Tliis  proves  that 
there  are  none  justified  till  they  are  called.  We  are  justified  by  faith, 
which  we  leceive  wlien  we  are  effectually  called. 

Whom  he  justified,  them  lie  also  glorified. — A  man  is  justified  the 
moment  he   believes  in  Chnst,  and  here  benig  glorified  is  connected 


414  ROMANS    VIII.,    30. 

with  justification.  No  hcliovcr,  then,  finally  connes  short  of  salvation. 
If  he  is  justified,  lie  must  in  due  time  he  glorified.  To  be  glorified  is 
to  he  completely  conforiried  to  the  glorious  image  of  Jesus  Christ ; 
when  we  shall  see  him  as  he  is,  and  he  made  like  unto  him,  enjoying 
tlial  felicity  which  the  Psalmist  anticipated  ;  "  Thou  will  show  me  the 
path  of  life  ;  in  thy  presence  is  fulness  of  joy,  at  thy  right  hand  there 
are  pleasiires  for  evermore."  The  glorifying  of  the  saints  will  have 
its  consummation  in  the  day  of  the  blessed  resurrection,  when  their 
bodies  shall  l)e  made  like  unto  the  glorious  body  of  Jesus  Christ  ; 
when  that  natural  Ijody  which  was  sown  in  corruption,  in  dishonor,  in 
weakness,  shall  he  raised  a  spiritual  body  in  incorruplion,  in  glory,  in 
power.  Then  dealli  will  l)e  swallowed  up  in  victory,  all  tears  shall  be 
wiped  away,  the  Jjamh  will  lead  and  feed  them,  and  God  shall  be  all 
in  all. 

In  this  verse  glorification  is  spoken  of  as  having  already  taken  place, 
because  what  (Jod  has  determined  to  do  may  be  said  to  be  already  done. 
"  He  calls  those  things  thai  be  not  as  though  they  were."  The  Apostle 
does  not  say  that  those  whom  (xod  predestinates  he  calls,  and  that  those 
whom  he  justifies  he  glorifies  ;  but  speaking  in  the  past  time,  he  says, 
that  those  whom  (lod  did  predestinate  them  he  hath  also  called,  and 
justified,  and  glorified.  By  this  he  expresses  the  certainty  of  the 
counsel  of  God.  In  the  same  way,  in  the  Old  Testament,  things 
future  were  spoken  of  as  already  accomplished  on  account  of  the  infal- 
libility of  the  promises  of  God  ;  so  that  before  Jesus  Christ  came  into 
the  world  it  was  said,  "  Unto  us  a  child  is  born,  unto  us  a  son  is 
given."  And  he  himself  speaks  of  what  is  fultire  as  already  accom- 
plished. "J  have  finished  the  work  which  thou  gavest  me  to  do." 
"  Now  I  am  no  more  in  the  world,"  John  xvii.,  4,  11.  In  like  manner 
the  Apostle  speaks  here  of  glory  as  already  come,  to  show  how  certain 
it  is  that  those  who  are  called  and  justified  shall  be  glorified.  And 
this  is  in  accordance  with  the  object  he  has  in  view,  which  is  to 
console  the  believer  amidst  his  afflictions.  For  when  he  thus  suffers, 
and  all  things  appear  to  conspire  for  his  ruin,  and  to  be  opposed  to  his 
eternal  salvation,  he  is  represented  as  already  glorified  by  God,  and 
during  the  coml)at  as  having  already  received  the  crown  of  life. 

The  plan  of  salvation  is  here  set  before  us  in  its  commencement,  in 
the  intermediate  steps  of  its  progress,  and  in  its  consummation.  Its 
commencement  is  laid  in  the  eternal  purpose  of  (^od,  and  its  consum- 
mation in  the  eternal  glory  of  the  elect,  lie  calls  those  whom  he  hath 
predestinated  to  faith  in  Christ  to  repentance,  and  to  a  new  life.  He 
justifies  l)y  the  imputation  of  the  righteousness  of  Christ  those  whom 
he  hath  called,  and  finally,  he  will  glorify  those  whom  he  hath  justified. 
The  opponents  of  the  doctrine  contained  in  this  passage,  distort  the 
whole  j)lan  of  salvation.  They  deny  that  there  is  any  indissoluble  con- 
nection between  those  successive  steps  of  grace,  which  are  here  united 
by  the  Apostle,  and  that  these  different  expressions  relate  to  the  same 
individuals.  They  suppose  that  God  may  have  foreknown  and  predes- 
tinated to  life  some  whom  he  does  not  call,  that  he  cfllcctually  calls 
some  whom  he  does  not  justify,  and  that  lie  justifies  others  whom  he 


ROMANS    VIII.,    30.  415 

does  not  glorify.  This  contradicts  the  express  language  of  this  pas- 
sage, which  declares  that  ihose  whom  he  foreknew  he  predestinated, 
that  those  whom  he  predestinated,  them  he  also  called,  that  those  whom 
he  called,  them  he  also  justified,  and  that  those  whom  he  justified,  them 
he  also  glorified.  It  is  impossible  to  find  words  which  could  more  for- 
cibly and  precisely  express  the  indissoluble  connection  that  subsists 
between  all  the  parts  of  this  series,  or  show  that  they  are  the  same 
individuals  that  are  spoken  of  throughout. 

The  same  doctrine  is  in  other  places  explicitly  taught :  "  Of  him''' 
(by  God,  according  to  his  sovereign  election)  "  are  ye  in  Christ  Jesus, 
who  of  God'''  (by  the  appointment  of  God)  "  is  made  unto  us  wisdom'^ 
(in  our  calling),  "  righteousness^^  (by  the  imputation  of  his  righteous- 
ness), "  sanctijication^''  (in  making  us  conformed  to  his  image) — and 
*'  redemption''''  (in  giving  us  eternal  glory).  Tiiese  truths  are  also 
declared  in  2  Thess.  ii.,  13.  "God  hath  from  the  beginning  chosen 
you  to  salvation,  through  sanctification  of  the  Spirit,  and  belief  of  the 
truth,  whereunto  he  called  you  by  our  gospel  to  the  obtaining  of  the 
glory  of  our  Lord  Jesus  Christ." 

It  is  indeed  often  objected  to  the  doctrine  of  grace,  that,  according  to 
it,  men  may  live  as  they  list ;  if  they  are  certainly  to  be  saved,  they 
may  indulge  in  sin  with  impunity.  But  according  to  Paul's  statements 
in  this  chapter,  all  the  doctrines  respecting  the  salvation  of  the  elect 
are  indissolubly  connected,  and  a  single  link  in  the  chain  is  never  want- 
ing. He  who  has  ordained  the  end,  has  ordained  the  means.  He  who 
has  chosen  them  in  Christ,  from  before  the  foundation  of  the  world  has 
chosen  them  through  sanctification  of  the  Spirit,  and  belief  of  the 
truth,  2  Thess.  ii.,  13.  If  they  are  predestinated  to  be  conformed  to 
the  image  of  the  Son,  they  are  in  due  time  called  by  the  word  and 
Spirit  of  God.  If  they  are  called,  they  are  justified,  so  that  there  is 
no  unrighteousness  to  stand  in  the  way  of  their  acceptance.  If  they 
are  justified,  they  will  also  be  glorified  in  the  appointed  season.  How 
fatally  erroneous,  then,  is  the  opinion  of  those  who  say  that,  if  we  are 
predestinated,  we  shall  obtain  eternal  glory  in  whatever  way- we  live. 
Such  a  conclusion  breaks  this  heavenly  chain.  It  is  vain  for  human 
ingenuity  to  attempt  to  find  an  imperfection  in  the  plans  of  Divine  wis- 
dom in  ordering  the  steps  in  the  salvation  of  his  people,  "  the  word 
of  God  effectually  worketh  in  them  that  believe,"  1  Thess.  ii.,  13. 

In  the  passage  before  us,  we  see  that  all  the  links  of  that  chain  by 
which  man  is  drawn  up  to  heaven,  are  inseparable.  In  the  whole  of  it, 
there  is  nothing  hut  grace,  whether  we  contemplate  its  beginning,  its 
middle,  or  its  end.  Each  of  its  parts  furnishes  the  most  important  in- 
struction. If  we  are  elected,  let  us  feel  and  experience  in  ourselves  the 
effects  of  our  election.  If  we  are  called,  let  us  walk  worthy  of  our 
vocation.  If  we  are  justified,  let  us,  like  Abraham,  show  our  faith  and 
prove  our  justification  by  our  works.  If  we  shall  be  glorified,  let  us 
live  as  fellow-citizens  of  the  saints,  and  of  the  household  of  God.  Let 
our  conversation  be  in  heaven,  and  let  us  confess  that  we  are  pilgrims 
and  strangers  on  the  earth. 

In  looking  back  on  this  passage,  we  should  observe,  that  in  all  that  is 


416  ROMANS    VIII.,    31. 

Staled,  man  acts  no  part,  but  is  passive,  and  all  is  done  by  God.  He  is 
elected,  and  predeslinaled,  and  called,  and  jnslified,  and  glorified  by 
God.  The  Aposile  was  here  concluding  all  that  he  had  said  before  in 
enuineraliniT  topics  of  consolation  to  believers,  and  is  now  going  on  to 
show  thai  (lod  is  "for  lis,"  or  on  the  part  of  his  people.  Could  any- 
thing, then,  be  more  consolatory  to  those  who  low,  (iod,  than  to  be  in 
this  manner  assurcil  that  the  great  concern  of  their  salvation  is  not  left 
in  their  own  keeping  ?  (iod,  even  their  covenant  (iod,  hath  taken  the 
whole  upon  himself.  He  hath  undertaken  for  them,  Tiierc  is  no 
room,  then,  for  cliance  or  change,  He  will  perfect  that  which  concerneth 
them. 

The  same  great  truths  arc  held  forth  in  every  part  of  the  new  cove- 
nant which  God  makes  with  his  people,  Jer.  x.xxi.,  31,  34;  Heb.  viii., 
8,  12.  It  consists  exclusively  of  absolute  promises  on  the  part  of  God, 
and  from  beginning  to  end  is  grace  and  only  grace.  But  docs  the  doc- 
trine of  grace  encourage  licentiousness?  To  assert  this  directly,  con- 
tradifUs  the  Scriptures,  which  sliow  that  grace  has  the  opposite  ten- 
dency. "The  grace  of  God  that  bringcth  salvation  hath  appeared  to 
all  men,  teaching  us  that,  denying  ungodliness  and  worldly  lusts,  we 
should  live  soberly,  righteoush/,  and  godly,  in  this  present  world," 
Titus  ii.,  11,  12.  Such  is  the  testimony  of  God.  The  grace  of  God 
manifests  his  love,  and  produces  love  in  us,  which  is  the  first  fruit  of  the 
Spirit,  and  the  foundation  of  all  acceptable  obedience. 

Let  every  believer  glory  in  this  grace  of  God  by  which  he  is  predes- 
tinated, and  called,  and  justified,  and  glorified.  This  is  all  his  consola- 
tion and  all  his  joy,  for  it  is  an  indissoluble  chain,  which  neither  the 
world  nor  the  powers  of  hell  can  break.  Docs  he  feel  a  holy  sadness 
for  having  oilendcd  (jod,  a  holy  desire  to  struggle  against  the  corrup- 
tions of  his  heart,  and  to  advance  in  the  work  of  sanctification  ;  does 
he  hunger  and  thirst  after  righteousness,  and  is  he  seeking  to  put  on  the 
new  man,  and  to  possess  more  of  the  image  of  Christ  ?  Let  him  con- 
clude from  these  certain  marks  of  his  callmg  that  he  is  justified,  the 
righteousness  of  Christ  being  imputed  to  him,  and  that  his  happiness  is 
as  certain  as  if  he  was  already  glorified.  But  on  the  other  hand  let 
none  abuse  these  doctrines.  No  one  shall  be  glorified  who  does  not 
previously  partake  of  tliis  holy  calhng.  Let  no  one  attempt  to  take 
away  any  of  the  parts  of  this  chain,  and  to  pass  from  election  without 
the  intermediate  steps  to  glory.  Without  holiness  no  man  shall  see  the 
Lord. 

V.  31. — Whiit  shill  we  tlie.T  siy  to  the;e  thinjjs  ?  If  God  hi  for  us,  w!io  can  be 
gigainst  us  ': 

Here  the  Apostle  makes  a  sudden  and  solemn  pause,  while  he  erapha- 
tically  demands,  what  shall  we  then  say  to  these  thini;s  ?  What  can  be 
said  against  tliein  ?  is  it  possible  to  value  them  too  highly?  What 
use  shall  we  make  of  such  consoling  truths?  What  comfort  shall  we 
draw  fioin  them  ?  Can  anything  detract  from  the  peace  they  afford  ? 
On  the  foundation  that  (jod  is  for  him,  the  eternal  interest  of  the  Chris- 
tian is  secured,  and  though  he  wrestles  not  only  against  flesh  and  blood, 


ROMANS    VIII.,    31.  117 

but  as^alnst  principalities  and  powers,  and  against  the  rulers  of  the  dark- 
ness of  this  world  ;  though  of  himself  he  can  do  nothing,  yet,  through 
Christ  strengthening  hitn,  he  can  do  all  things.  But  what  shall  they  say 
to  these  things  who  reject  the  doctrine  of  the  perseverance  of  the  saints; 
who  maintain  that  God  allows  some  to  perisii  whom  he  hath  justified  j 
and  that  many  things,  instead  of  working  for  their  good,  contribute  to 
their  ruin?  A  conclusion  entirely  the  reverse  is  to  be  deduced  from  all 
the  consolations  previously  set  forth  by  the  Apostle,  in  reference  to  which 
he  now  exclaims,  If  God  be  for  us,  who  can  be  against  us  1 

The  expression  if,  which  Paul  here  uses,  does  not  denote  doubt,  but  is 
a  conclusion,  or  consequence,  or  affirmation,  signifying  since  ;  as  if  he 
had  said,  since  we  see  by  all  these  things  that  God  is  for  us,  who  shall 
be  against  us?  For  is  it  not  evident  that  God  is  for  us,  since  he  hath 
sent  forth  the  Spirit  of  his  Son  into  our  hearts,  crying,  Abba,  Father; 
since  the  Spirit  helps  our  infirmities;  since  all  things  work  together  for 
our  good  ;  since  we  are  predestinated  to  be  conformed  to  the  image  of 
his  Son!  When  we  were  alienated  from  him  he  called  us;  when  we 
were  sinners  he  justified  us  ;  and  finally  translating  us  from  a  scene  of 
trouble  and  afflictions,  he  will  confer  on  us  a  crown  of  immortal  glory. 
Since,  then,  God  thus  favors  us,  who  can  be  against  us  ? 

Many,  however,  in  every  age,  speak  of  these  things  very  blasphe- 
mously. They  are  far  from  being  pleasmg  to  man's  wisdom.  But  they 
excite  a  different  feeling  in  the  breast  of  every  Christian.  They  give  a 
security  to  God's  people  which  supports  them  under  a  sense  of  their  own 
weakness.  If  they  had  no  strength  but  their  own,  if  there  were  no 
security  for  their  perseverance  but  their  own  resolutions,  they  might 
indeed  despond  ;  for  how  could  they  ever  arrive  at  heaven  ?  But  as  this 
passage  shows  that,  all  things  are  secured  by  God,  and  that  in  his 
almighty  hands  all  the  links  of  the  chain  that  connects  them  with  heaven, 
are  indissolubly  united,  they  have  no  language  in  which  they  can  ade- 
quately express  their  wonder,  gratitude,  ami  joy.  No  truth  can  be  more 
evident  than  this — that  although  we  have  innumerable  enemies,  and  are 
ourselves  utter  weakness,  yet  if  God  be  for  us,  nothing  can  be  so  against 
us  as  finally  to  do  us  injury.  As  the  Angel  said  to  Gideon,  "  the  Lord 
is  with  thee,"  so  the  same  is  said  in  this  passage  to  every  Christian. 
"  No  weapon  that  is  formed  against  thee  shall  prosper."  "  All  men 
forsook  me,"  said  Paul,  "  but  the  Lord  stood  by  me."  As  God  had  said 
to  Israel,  and  Moses,  and  Joshua,  so  he  said,  "  Fear  not,  Paul,  for  I  am 
with  thee."  When  Christians,  surrounded  with  difficulties  and  enemies, 
are  disposed  to  say,  with  the  servant  of  Elisha,  "  Alas,  what  shall  we 
do  ?"  the  passage  before  us  speaks  the  same  language  as  did  the  Pro- 
phet, "  Fear  not,  for  they  that  be  with  us,  are  more  than  they  that  be 
with  them  :"  and  likewise  that  of  Hezekiah,  "There  be  more  with  us 
than  with  them.  With  them  is  an  arm  of  flesh ;  but  with  us  is  the 
Lord  our  God  to  help  us,  and  to  fight  our  battles."  Tt  is  added,  "  And 
the  people  rested  themselves  upon  the  words  of  Hezekiah,  King  of 
Judah.-' 

In  the  verse  before  us  we  have  two  propositions.  One  is,  that  God  is 
for  us;  the  other,  that  nothing  can  be — that  is,  can  prevail — against  us 

27  • 


418  ROMANS    VIII.,    32. 

From  this  we  may  consider  who  are  against,  and  who  are  for  believers. 
There  is  arrayed  a£jainst  them  a  formidable  host  composed  of  many 
powerful  enemies.  There  are  Satan  and  all  wicked  sj)irits  ;  there  are  the 
world,  anil  indwellin*:^  sin;  there  are  all  siiderings,  and  death  itself. 
How  could  believers  themselves  withstand  the  power  of  such  antago- 
nists ?  But,  on  the  other  hand,  the  Apostle  shows  in  one  word  who  is 
for  them.  God,  says  he,  is  for  us!  God  is  the  shield  of  his  people:. 
He  holds  them  in  his  hand,  and  none  can  pluck  them  out  of  it.  "  The 
eternal  God  is  thy  refuge,  and  underneath  are  the  everlasting  arms !" 

V.  .32.  Me  that  sparcth  not  his  own  Son,  but  delivered  him  up  for  us  all,  how  shall  he 
not  with  him  also  freely  give  us  all  things  ? 

In  the  preceding  verse,  the  Apostle  had  comforted  belTevers  from  the 
consideration  that,  if  God,  with  all  his  glorious  attributes,  were  engaged 
for  their  defence,  they  might  look  without  dismay  upon  an  opposing 
universe.  Here,  in  order  to  confirm  their  confidence  in  God,  he  presents 
an  argument  to  prove  that  God  is  with  them  of  a  truth,  and  also  to 
as.sure  them  that  they  shall  receive  from  him  every  blessing. 

There  are  two  circumstances  calculated  to  inspire  distrust  in  the  mind 
of  the  believer.  The  one  is  the  afflictions  which  press  upon  him  in  this 
world  ;  and  these  of  two  kinds,  namely,  such  as  are  common  to  all  men, 
and  such  as  are  peculiar  to  the  followers  of  Christ.  The_pther  circum- 
stance calculated  to  cloud  the  hopes  of  the  Christian,  is  the  sins  of  which 
he  is  guilty.  When  suffering  so  many  troubles,  he  has  difhculty  in  per- 
suading himself  that  he  is  favored  by  God,  and  is  ready,  with  Gideon, 
to  exclaim  with  the  Angel,  "  Oh,  my  Lord,  if  the  Lord  be  with  us, 
why  then  is  all  this  befallen  us  ?"  And,  on  the  other  hand,  as  he  is  by 
nature  a  child  of  wrath,  and  sins  daily,  how  can  he  be  sure  that  God  is 
with  him,  and  not  rather  against  him  ?  To  these  objections  the  Apostle 
here  opposes  the  declaration  that  God  hath  not  spared  his  own  Son,  but 
delivered  him  up  to  the  death  for  his  people.  No  stronger  argument  could 
be  offered  in  proof  of  his  favor  to  them  than  the  gilt  of  his  own  Son. 
Him  he  has  given  to  redeem  them  from  all  their  sins  and  all  their  trou- 
bles, while  such  is  the  dignity  and  excellency  of  Christ,  that  the  Apostle 
arguing  from  the  greater  to  the  less,  further  proves  that  after  such  a  gift 
as  that  of  his  own  Son,  nothing  can  be  refused  which  is  consistent  with 
the  glory  of  God  and  the  salvation  of  their  souls.  He  thus  assures 
them  of  freedom  from  the  evils  they  might  dread  from  sin  and  suffering. 

Paul  does  not  say  that  the  Fatha-  has  given  his  Son,  but  that  God 
has  given  him.  This  is  calculated  to  establish  the  confidence  of  be- 
lievers more  firmly,  since,  by  referring  to  God,  he  brings  into  view  all 
his  perfections  as  infinitely  g"od,  powerful,  wise,  and  able  to  render 
them  supremely  blessed  in  holiness  and  eternal  glory.  Another  effect 
is  to  draw  their  attention  to  the  greatness  of  the  love  of  God  ;  for 
one  to  whom  we  are  in  some  respects  equal  may  confer  upon  us  his 
favors,  but  here  we  are  reminded  that  the  bestower  is  infinitely  above 
us,  being  the  Creator  to  whom  we  are  indebted  even  for  our  existence 
His  goodness,  then,  is  so  much  the  more  wonderful,  that  though  he  is 
the  infinite  Jehovah,  dwelling  in  light  which  is  inaccessible,  of  whom 


ROMANS   VIII.,    32,  419 

it  is  said,  "  that  he  humbleth  himself  to  behold  the  things  that  are 
in  heaven,"  Ps.  cxiii.,  6,  still  he  thaws  near  to  us,  and  condescends  to 
raise  us  up,  who  are  as  nothing  before  hira,  and  who,  being  the  Crea- 
tor of  all  things,  has  set  his  love  on  those  w^ho  are  sinful,  and  poor, 
and  miserable. 

What  God  has  given  is  his  own  Sun. — -This  imports  that  he  is  his 
Sop  in  the  sense  of  that  relation  among  men.  It  is  sonship  in  this 
sense  only  that  shows  the  immensity  of  the  love  of  God  in  this  gift. 
This  proves  that  it  was  greater  than  if  he  had  given  the  whole  creation. 
If  his  Son  were  related  to  him  in  merely  a  figurative  sonship,  it  could 
not  be  a  proof  of  his  ineffable  love.  God  did  not  spare  him. — Not 
sparing  him  may  either  mean  that  he  spared  him  not  in  a  way  of 
justice,  2  Peter  ii.,  4,  that  is,  exacted  the  utmost  farthing  of  debt  he 
had^aken  upon  him,  or  that  he  spared  him  not  in  a  way  of  bounty — 
that  is,  withheld  him  not.  God  spared  Abraham's  son,  but  he  spared 
not  his  own  Son.  This  passage  shows  that  Christ  was  given  over  by 
the  Father  to  the  sufferings  which  he  bore,  and  that  these  sufferings 
were  all  necessary  for  the  salvation  of  his  people.  Had  they  not  been 
necessary,  he  would  not  have  exposed  his  Son  to  them.  "  It  became 
him,  for  whom  are  all  things,  and  by  whom  are  all  things,  in  bringing 
many  sons  unto  glory,  to  make  the  Captain  of  their  salvation  perfect 
through  sufferings."  From  all  this  it  appears  that  God  who  cannot 
deny  himself,  2  Tim.  ii.,  13,  could  not  show  mercy  to  us  without  satis- 
fying the  demands  of  his  justice,  vindicating  the  authority  of  his  law, 
and  magnifying  and  honoring  all  the  perfections  of  his  nature. 

Delivered  him  up  for  us  all. — When  the  Jews  seized  and  crucified 
our  Lord  Jesus  Christ,  he  was  delivered  up  by  the  Father's  decree,  and 
by  the  direction  of  his  providence,  though  it  was  through  the  guilty 
criminality  of  the  Jews  that  he  was  put  to  death.  It  took  place  when 
his  appointed  hour  arrived,  for  till  then  they  could  not  accomplish 
their  purpose.  "  Him,  being  delivered  by  the  determinate  counsel  and 
foreknowledge  of  God,  ye  have  taken,  and  by  wicked  hands  have  cru- 
cified and  slain."  As  the  Father  delivered  him  up,  the  great  end  of 
his  suffering  was  satisfaction  of  the  justice  of  God;  and  as  he  bore 
the  whole  curse  of  the  broken  law,  his  people  are  never,  on  that  account, 
to  bear  any  portion  of  vindictive  wrath,  "  It  was  exacted,  and  he 
answered,"  Isa.  liii.,  7,  "  Then,"  says  the  Son  himself,  "  I  restored  that 
which  I  took  away,"  Ps.  Ixix.,  4.  Thus  the  Father  delivered  up  his 
Son  to  humiliation,  involving  an  assumption  of  our  nature  and  our  trans- 
gressions. He  delivered  him  up  to  sorrows  unparalleled,  and  even  to 
death  itself,  to  death  not  merely  involving  the  dissolution  of  the  soul 
and  body,  but  the  weight  of  the  sins  of  men,  and  the  wrath  of  God 
against  sin.  God  thus  delivered  up  his  Son,  that  he  might  rescue  us 
from  that  misery  which  he  might  have  justly  inflicted  upon  us,  and 
might  take  us,  who  were  children  of  wrath,  into  his  heavenly  pre- 
sence, and  there  rejoice  over  us  for  ever,  as  the  trophies  of  his  redeem- 
ing love. 

For  us  all. — That  is,  for  all  to  whom  the  Apostle  is  writing,  whom 
he  had  addressed  as  beloved  of  God,  called,  saints,  Rom.  i.,  7,  among 


420  ROMANS    Vlll.,    33. 

whom  he  ranks  himself.  But  as  these  epistles  to  the  churches  equally 
apply  to  all  believers  to  the  end  of  time,  so  this  expression  includes 
all  the  elect  of  God — all  who  have  been  ]j;\\en  to  Jesus — all  in  whose 
beluill  he  addressed  the  Father  in  his  intercessory  prayer.  "  1  j)ray 
for  them.  I  pray  not  lor  the  world,  but  for  them  which  thou  hast 
given  me,"  John  xviii.,  9,  20,  That  those  to  whom  Paul  here  refers, 
when  he  says,  "  for  us  all,"  applies  to  none  but  believers,  is  evident, 
1st,  because  in  the  preceding  and  following  verses,  the  Apostle  speaks 
of  those  who  love  God,  and  who  are  the  called  according  to  his  pur- 
post.  2d,  He  says  in  express  terms,  that  I.e  will  with  him  freely 
give  us  all  things,  which  implies  that  we  have  faith  by  which  we 
receive  Jesus  Christ.  This  absolute  gift,  then,  concerns  only  those  who 
being  elected  by  God  believe  in  him. 

JIoic  shall  he  not  also  ivith  hwi  freely  give  us  all  things  ? — This  is  the 
most  conclusive  reasoning.  If  he  has  given  us  the  greatest  gift,  he  will 
not  refuse  the  lesser.  His  Son  is  the  greatest  gift  that  could  be  given  ; 
plainly,  then,  nothing  will  be  witiiheld  from  those  for  whom  he  has 
given  his  Son.  This  also  assumes  the  fact  as  granted,  that  Jesus  is  the 
Sou  of  God  in  the  literal  sense;  for  in  no  other  sense  is  the  inference 
just.  If  Jesus  were  only  figuratively  a  son,  there  is  no  room  to  infer, 
from  the  gift  of  him  to  us,  that  the  Father  will  give  "  us  all  things." 
These  all  things  are  what  eye  hath  not  seen  nor  ear  heard.  He  will 
give  his  Spirit  and  eternal  life.  His  children  are  heirs  of  God  and 
joint  heirs  with  Jesus  Christ,  whom  he  hath  appointed  heir  of  all 
things.  The  Apostle  does  not  here  speak  of  himself  alone,  as  if  this 
were  a  piivilege  peculiar  to  himself  to  receive  Ireely  all  things  with 
Christ,  but  of  all  believers.  He  will  freely  give  vs.  And  the  ex- 
pression, ILnv,  with  which  he  commences,  imports  the  absolute  cerlamty 
that  on  all  such  they  shall  be  bestowed. 

When  it  is  here  said  that  God  will  give  us  all  things,  we  are  re- 
minded that  all  the  good  things  that  we  obtain  or  hope  for,  are  from 
God,  who  is  the  author  of  every  good  and  perfect  gift ;  for  a  man  can 
receive  nothing  except  it  be  given  him  from  heaven,  and  all  that  God 
gives  us  he  gives  yVee/y,  without  money  and  without  price.  Here  it 
may  be  remaiked,  that  the  Apostle's  manner  of  reasoning,  who  con- 
cludes that  since  God  has  not  spared  his  own  Son,  but  delivered  him  up 
for  us  all,  he  will  with  him  also  freely  give  us  all  things,  teaches  us  that 
the  believer  oujjht  to  reason  out  of  the  So  iptures,  and  draw^  the  neces- 
sary consequence  from  what  is  said  in  them. 

V.  33. — Who  shall  Ijy  anything  to  the  charge  of  God's  elect?     It  is  God  that  justi- 
fieth. 

Among  the  temptations  to  which  the  believer  is  exposed  in  this  life, 
some  are  from  without,  others  are  from  within.  VVitliin  are  the  alarms 
of  conscience,  fearing  the  wrath  of  God;  without  are  adversity  and  tii- 
bulations.  Unless  he  overcomes  the  first,  he  cannot  pievail  against  the 
last.  It  is  impos«(ble  that  he  can  possess  true  patitnte  and  confidence 
in  God  in  his  afflictions,  if  his  conscience  labor  under  the  apprehension 
of  the  wrath  of  Gud.     On  this  account  the  Apostle,  in  the  5th  chapter  of 


ROMANS    VIII.,    33.  421 

this  Epistle,  in  setting  forth  the  accompaniments  of  justification  by  faith, 
first  speaks  of  peace  with  God,  anil  afterwards  of  glorying  in  tribulations. 
In  the  chapter  before  us  he  observes  the  same  order  ;  for,  in  this  last 
part  of  it,  in  which  he  speaks  of  the  triumph  of  the  believer,  he  first 
fortifies  the  conscience  against  its  fears  from  guilt,  and  next  secures  it 
against  external  temptations  from  afflictions.  As  to  the  first  he  says, 
*'  Who  shall  lay  anything  to  the  charge  of  God's  elect?  it  is  God  that 
justifieth,  it  is  Christ  that  died,  who  is  even  at  the  right  hand  of  God,  who 
also  niaketh  intercession  for  us."  And  as  to  the  last,  "  Who  shall 
separate  us  from  the  love  of  Christ  ?  shall  tribulation,  or  distress,  or  per- 
secution, or  famine,  or  sword  ?  Nay,  in  all  these  things  we  are  more 
than  conquerors."  He  does  not  mean  to  say  that  nothing  shall  occur  to 
trouble  believers,  but  that  nothing  shall  prevail  against  them.  In  as- 
suring them  of  this,  he  ascends  to  their  election  as  to  the  source  of  all 
their  blessings. 

Who  shall  lay  anything  to  the  charge  of  God's  elect  ? — The  Apostle 
speaks  here  of  God's  elect.  This  reminds  believers  that  their  election  is 
not  to  be  ascribed  to  anything  in  themselves,  but  is  to  be  traced  solely  to 
the  grace  and  mercy  of  God,  by  whom  they  were  chosen  in  Christ  before 
the  foundation  of  the  world,  Eph.  i.,  4.  Their  election  demonstrates  the 
vanity  of  all  accusations  that  can  be  brought  against  them,  either  by  their 
own  conscience,  by  the  world,  or  by  Satan.  Thus,  while  the  Apostle 
removes  every  ground  of  boasting  and  vain  glory,  and  all  presumptuous 
thoughts  of  themselves,  of  their  free-will  and  self-righteousness,  he  lays 
the  suie  foundation  of  joy  and  peace  in  believing.  He  leads  us  to  the 
election  of  God  as  the  source  of  all  the  good  we  enjoy  or  hope  for,  in 
order  to  set  asitle  every  ground  for  rain  glory,  and  all  presumption  as  to 
any  worthiness  in  ourselres  of  our  own  will  or  righteousness,  so  that  we 
may  fully  recognize  the  grace  and  mercy  of  God  to  us,  who,  even  when 
we  did  not  exist,  chose  us  for  himself,  according  to  his  own  good  plea- 
sure, Eph.  i.,  4,  5.  He  likewise  does  so  that  we  may  have  a  sure  founda- 
tion to  rest  on,  even  God's  eternal  and  unchangeable  purpose,  instead  of 
any  fallacious  hope  from  reliance  on  anything  in  ourselves.  When  it  is 
said  here,  "  Who  shall  lay  anytliing  to  the  charge  of  God's  elect?'  it 
does  not  refer  to  men  generally,  but  to  believers  as  the  elect  of  God. 
The  word  elect  m\xit  be  taken,  in  this  place,  in  its  connexion  with  called^ 
as  in  the  preceding  verses,  since  it  is  here  found  connected  with  justifi- 
cation. For  a  man  might  be  elected,  and  yet  not  be  for  the  present 
justified,  as  Paul,  when  he  persecuted  the  church,  who  was  not  justified 
till  he  actually  believed,  though  even  then  elected,  and  according  to 
God's  purpose  and  counsel,  ordained  to  salvation. 

It  is  God  that  justifieth. — This  is  the  first  thing  which  the  Apostle 
opposes  to  the  accusations  that  might  be  brought  against  the  elect  of 
God  ;  God  justifies  them.  There  is  none  that  justifies  besides  God. 
None  can  absolve  and  acquit  a  sinner  from  guilt,  and  constitute  and  pro- 
nounce him  righteous,  but  God  alone.  "  I,  even  I,  am  he  that  blotteth  out 
thy  transgressions  for  mine  own  sake,"  Isa.  xliii..  25;  for  it  is  God 
alone  against  whom  sin  is  committed,  in  reference  to  future  condemna- 
tion.    "  Against  thee,  thee  only  have  I  sinned,"  Ps.  li.,  5,     It  is  God 


422  ROMANS    VIII,,    34. 

alone  that  condemns,  and  therefore  it  is  God  alone  that  justifies.  If,  then, 
God  has  madf  believers  just  or  ri<jhteous,  who  is  lie  that  will  hrinpj  them  in 
guilty?  Tlure  are  here  two  grounds  upon  which  the  Apostk-  lounds  the  jus- 
titiiation  of  believers.  One  is  taken  from  its  author — it  is  God  that  jasti- 
fies;  thcother  is  taken  from  thesubjeetsofthisprivilege — they  are  the  eleet 
And  thus  thcfreenessof  ju.;tifi{;ation,  and  its  permanency,  are  both  certified. 
It  is  here  established  that  the  elect  are  saved  in  such  a  way  that  no- 
thing can  be  laid  to  their  charge.  All  their  debt,  then,  must  be  paid, 
and  all  their  sins  must  be  atoned  for.  If  full  compensation  has  not  been 
made,  something  might  be  laid  to  their  charge.  This  siiows  that  salva- 
tion is  by  justice,  as  well  as  by  mercy,  and  gives  a  view  of  salvation, 
that  never  would  have  entered  into  the  heart  of  man.  Nay,  it  is  so  far 
from  human  view,  that  even  after  it  is  revealed,  it  still  lies  hid  from  all 
the  world,  except  from  those  who  are  taught  of  God.  And  some 
even  of  them  being  slow  of  heart  to  believe,  are  but  partially  enlightened 
in  this  glorious  view  of  the  salvation  of  the  guilty. 

V.  31. — Who  is  he  that  condemneth  ?  It  is  Christ  that  died,  yea  rather,  that  is 
risen  again,  who  is  even  at  the  right  hand  of  God,  who  also  niaketli  intercession  IVr  U3. 

Who  IS  he  that  condemneth? — In  the  preceding  verse,  it  is  asked  who 
shall  lay  anything  to  the  charge  of  God's  elect ;  here  it  is  demanded 
who  shall  condemn  them  ?  They  who  cannot  be  accused,  cannot  be  con- 
demned. God  himself  is  pleased  to  justify  the  elect,  to  deliver  them  from 
condemnation,  and  views  them  as  possessing  perfect  righteousness.  And 
being  in  this  justified  state  by  the  judicial  sentence  of  God,  who  shall 
dare  to  condemn  them  '?  None  can  discover  a  single  sin  of  which  to 
accuse  them  as  still  subjecting  them  to  the  curse  of  the  law,  and  to 
bring  them  into  that  condemnation,  from  which  they  have  been  delivered 
by  what  God  himself  hath  done  for  them.  It  is  here  supposed  that  their 
condemnation  is  impossible,  because  it  would  be  unjust.  In  similar 
language  the  Lord  Jesus  Cnrist,  the  first  elect  of  God,  speaking  by  the 
Prophet  Isaiah,  1.,  8,  says,  "  He  is  near  that  justifieth  me  ;  who  will  con- 
tend with  me  ?"'  These  words  relate  to  his  confidence  in  his  heavenly  Father 
wlio  would  uphold  him  as  his  righteous  servant,  and  it  is  on  his  right- 
eousness and  work  that  the  acquittal  of  all  those  whom  the  Father  hath 
given  him,  and  who  are  elected  in  him,  is  rested.  The  Apostle  having 
said  that  it  is  God  that  justifieth  them,  next  proceeds  to  give  the  rea- 
sons of  their  freedom  from  condemnation.  Four  grounds  are  here 
stated  ;  1st,  Christ's  death  ;  2d,  his  resurrection  ;  3d,  his  enthronement 
at  the  right  h.ind  of  God  ;  and  4th,  his  intercession. 

//  is  Christ  that  died. — By  his  death,  the  penalty  of  the  Holy  law%  on 
account  of  its  violation  by  his  people,  was  executed,  and  satisfaction 
made  to  Divine  justice.  In  answer  to  the  question,  who  is  he  that  con- 
demneth, the  Apostle  replies  that  Christ  died.  By  this  he  intimates  the 
impossibility  of  our  being  absolved  from  sin,  without  satisfaction  for  the 
injury  done  to  the  rights  of  God's  justice,  and  the  sacred  majesty  of  his 
eternal  laws  which  had  been  violated  ;  for  the  just  God  could  not  set 
aside  his  justice  by  his  mercy,  and  justify  sinners  without  an  atonement. 
It  is  on  this  account  that  God  had  instituted  sacrifices  under  the  law,  to 


ROMANS   VIII.,  34.  4S8 

hold  forth  the  necessity  of  a  satisfaction,  and  to  prove  that  without  shed- 
ding of  blood  there  could  be  no  remission  of  sin.  There  is,  then,  a 
manifest  necessity  of  repairing  the  outrage  against  the  perfections  of 
God,  which  are  the  original  and  fundamental  rule  of  the  duty  of  the 
creature.  This  reparation  could  only  be  made  by  a  satisfaction  that 
should  correspond  with  the  august  majesty  of  the  holiness  of  God  ;  and 
consequently  it  must  be  of  infinite  value,  which  could  only  be  found  in  a 
person  of  infinite  dignity. 

To  the  death  of  Jesus  Christ  as  the  atonement  for  sin,  our  eyes  are 
constantly  directed  throughout  the  Scriptures,  whether  by  types,  by  pro- 
phecies, or  by  historical  descriptions  of  the  event.  Death  was  the 
punishment  threatened  in  the  Covenant  of  works  against  sin.  But  Jesus 
Christ  had  neither  transgressed  that  corenant,  nor  could  participate  in 
the  imputation  of  the  sin  of  Adam,  because  he  sprang  not  from  him  by 
the  way  of  natural  generation.  Being,  therefore,  w^ithout  sin,  either 
actual  or  imputed,  the  penalty  of  death  could  not  be  incurred  on  his  own 
account.  Death,  then,  which  is  the  wages  of  sin,  must  have  been  suf- 
fered by  him  for  sinners.  Their  iniquities  were  laid  on  him,  and  by  his 
stripes  they  are  healed.  His  death,  therefore,  utterly  forbids  the  con- 
demnation of  the  elect  of  God,  who  were  given  to  him,  and  are  ore 
with  him,  of  whom  only  the  context  speaks.  It  must  be  a  just  and  full 
compensation  for  their  sins.  It  is  evidently  implied  that  none  for  whom 
he  died  can  be  condemned.  For  if  condemnation  be  forbidden  by  his 
death,  then  that  condemnation  must  be  prohibited  with  respect  to  all  for 
whom  he  died.  His  death  made  satisfaction  to  justice  for  them,  and, 
therefore,  in  their  case  both  accusation  antl  condemnation  are  rendered 
impossible. 

Yea  rather,  that  is  risen  again. — This  is  the  second  ground  affirmed 
by  the  Apostle  against  the  possibility  of  the  condemnation  of  God's 
elect.  What  purpose  would  the  death  of  Christ  have  served  if  he  had 
been  overcome  and  swallowed  up  by  it  1  "  If  Christ  be  not  raised,  your 
faith  is  vain  ;  ye  are  yet  in  your  sins."  If  he  be  not  risen,  it  must  be 
because  he  had  not  expiated  those  sins  for  which  he  died,  and  was  there- 
fore retained  a  prisoner  by  death.  But  since  the  Surety  has  been  re- 
leased from  the  grave,  complete  satisfaction  must  have  been  made  ;  for 
if  but  one  sin  which  had  been  laid  upon  him  had  continued  unatoned 
for,  he  would  have  remained  for  ever  in  the  grave,  death  being  the 
wages  of  sin.  But  now,  since  he  has  risen  from  the  grave,  the  olDliga- 
tion  against  his  people  must  be  effaced  and  entirely  abolished,  his  resur- 
rection being  their  resurrection.  Col.  ii.,  12.  It  is  on  this  account  that 
the  Apostle  here  opposes  to  condemnation  not  onlv  the  death  of  Christ, 
but  also  his  resurrection,  as  something  higher,  and  as  being  our  full 
absolution.  And,  by  the  commandment  of  Jesus  Christ,  the  gospel  was 
not  announced  to  the  Gentiles,  nor  spread  through  the  world  till  after 
his  resurrection,  as  he  himself  said,  Luke  xxiv.,  46.  "  It  behoved  Christ 
to  suffer  and  to  rise  from  the  dead  the  third  day,  that  repentance  and 
remission  of  sins  should  be  preached  in  his  name  among  all  nations." 

The  resurrection,  then,  of  Christ,  is  the  proof  of  his  victory,  and  of 
the  entire  expiation  of  his  people's  sins.     It  is,  therefore,  opposed  to 


424  ROMANS    VII!.,    34. 

their  condi'innation,  as  bt'int;  tlii'  evidence  and  completion  of  their  abso- 
lution and  aiquiltal,  lor  as  the  death  ot  Jesus  Christ  was  his  condemna- 
tion, and  that  of  all  united  to  him,  so  his  resurrection  is  his  absolution 
and  also  theirs.  As  the  Father,  by  delivering  liim  to  death,  condenmed 
Iheir  sins  in  him,  so,  in  raisiiij^  him  from  llie  dead,  he  pronounced  their 
ac(iuittal  from  all  the  sins  that  liad  been  laid  upon  him.  This  is  what 
the  Apostle  teaches  respecting  the  jiistifu-ation  of  Jesus  Christ.  He  was 
justified  by  the  Spirit,  1  Tim.  iii.,  IG  ;  that  is,  declared  and  reco|rnized 
to  be  righteous  ;  and  with  regard  to  his  people's  justification  in  him,  that 
as  he  iiad  died  tor  their  sins,  so  he  was  raised  lor  their  justification.  The 
resurrei.tion  of  Jesus  Christ  was  a  manifestation  of  his  Godhead  and 
Divine  power.  He  was  declared  to  be  the  Son  of  God,  and  consequently 
possessing  over  all  things  alisolute  power  and  dominion.  "  For  to  this 
end  Christ  both  dit-d  and  rose,  and  revived,  that  he  might  be  Lord  both 
of  the  dead  and  living." 

Who  is  crcn  at  the  ri^ht  hand  of  God. — This  is  the  third  ground  on 
which  the  security  of  God's  elect  is  rested.  Jesus  Christ  sits  at  God's 
right  hand.  This  is  a  figurative  expression,  taken  from  the  custom  of 
earthly  monarchs,  to  express  special  favor,  and  denotes  with  respect  to 
Christ  both  dignity  and  power.  "When  he  had  by  himself  purged  our 
sins,  he  sat  down  on  the  right  hand  of  the  Majesty  on  high."  Having 
finished  the  woik  of  redemption,  this  was  the  result  of  his  labors,  and 
the  testimony  of  its  consummation.  His  thus  sitting  down  indicates  an 
essential  difference  between  our  Lord  Jesus  Christ  and  the  Levitical 
priests.  "  Every  priest  standeth  daily  ministering,  and  offering  often- 
times the  same  sacrifices,  which  can  never  take  away  sins.  But  this  man, 
after  he  had  offered  one  sacrifice  for  sin,  for  ever  sat  down  on  the  right 
hand  of  God."  The  Levitical  priests  had  never  finished  their  woik  ;  it 
was  still  imperfect.  They  stood,  therefore,  ministering  daily  in  token 
of  continued  service.  But  Christ  having  offered  one  saciifice  for  sins, 
by  which  be  hath  perfected  for  ever  them  that  are  sanctified,  for  ever 
sat  doicn  on  the  right  hand  of  God,  Heb  x.,  12. 

Jesus  Christ,  then,  is  not  only  raised  from  the  dead,  but  has  also 
ascended  into  heaven,  and  is  possessed  of  all  power  and  glory,  and  is 
there  to  defend  his  people.  His  seat  at  the  right  hand  of  God  signifies 
his  permanent  exaltation  as  Mediator,  and  his  communion  with  God  in 
sovereign  power  and  authority,  reigning  as  the  Head  and  King  of  his 
Church.  The  amount  of  the  Apostle's  reasoning  is,  that  such  being  the 
condition  of  him  who  was  dead  and  is  risen  again,  possessed  of  the  keys 
of  hell  and  of  death,  who  shall  dare  to  appear  before  him  to  bring  an 
accusation  against  his  members,  or  to  condemn  the  elect  of  God  ? 

Who  also  ?)iaketh  intercession  for  us. — This  is  the  fourth  and  last 
ground  of  the  security  of  God's  elect.  The  intercession  of  Jesus  Christ 
IS  the  second  act  of  his  priesthood,  and  is  a  necessary  consequence  of 
his  sacrifice,  which  is  the  first  act,  and  precedes  the  third,  namely,  his 
coming  forth  from  the  heavenly  sanctuary  to  bless  those  whom  lie  has 
redeemed  to  God  by  his  blood.  His  intercession  consists  in  that  perpe- 
tual application  which  he  makes  to  his  Father  in  the  name  of  his 
Church,  of  the  blood  which  he  shed  on  the  cross  for  the  salvation  of  his 


ROMANS  VIII.,  35  425 

people,  in  order  to  obtain  for  them  the  fruits  of  that  oblation.  It  was 
necessary  thai  his  sacrilice  shouhl  be  offered  upon  earth,  because  it  was 
an  act  of  his  humiliation  ;  but  his  intercession,  which  supposes  the  estab- 
lishment of  righteousness  and  peace,  is  made  in  heaven,  being  an  act 
of  his  exaltation.  This  intercession  was  figuratively  represented  by 
the  high  priest  in  Israel,  when,  after  having  offered  in  his  linen  gar- 
ments the  sacrifice  without  the  precincts  of  the  holy  place,  he  took  the 
blood  of  the  victim,  and  clothed  in  his  sacerdotal  goldtn  robes,  entered 
alone  into  the  most  iioly  place,  and  sprinkled  the  blood  on  and  before 
the  mercy -seat.  Jesus  Christ,  then,  who  suffered  wiihout  the  gate, 
Heb.  xiii.,  12,  in  accomplishing  the  truth  of  this  figure,  first  off'ered 
upon  earth  his  sacrifice,  and  afterwards  entered  in  his  glory  into 
heaven,  to  present  to  his  Father  the  infinite  price  of  his  oblation  by 
the  mystical  sprinkling  of  his  blood.  This  is  not  to  be  understood  as 
being  any  boilily  humiliation,  as  bowing  the  knee  before  God,  but  it  is 
the  presenting  of  his  blood  of  perpetual  efficacy.  It  is  the  voice  of 
that  blood  which  speaketh  better  thin/s  than  the  blood  of  Abel,  The 
blood  of  Jesus  Christ  being  the  blood  of  the  everlasting  covenant — that 
blood  which  was  to  reunite  God  with  men,  and  men  with  God — it  was 
necessary,  after  its  being  shed  on  the  cross,  that  it  should  be  thus 
sprinkled  in  heaven.  "  I  go,"  says  he  to  his  disciples,  "  to  prepare  a 
place  for  you."  It  was  necessary  that  this  blood  should  be  sprinkled 
there,  and  also  upon  them  befoie  they  could  be  admitted.  But  by  its 
means  they  were  prepared  to  enter  into  heaven,  and  heaven  itself  was 
prepaied  for  their  reception,  which,  without  that  sprinkling,  would  have 
been  defiled  by  their  presence.  "Neither  by  the  blood  of  goats  and 
calves,  but  by  his  own  blood,  he  entered  in  once  into  the  holy  place, 
having  obtained  eternal  redemption."  Jesus  Christ  is  not  only  seated 
at  the  right  hand  of  God,  but  he  is  there  for  the  very  purpose  of  inter- 
ceding for  his  people.  By  the  perpetual  efficacy  of  his  blood  their  sins 
are  removed,  and  consequently  every  ground  of  their  condemnation. 
This  never-ceasing  intercession  of  him,  who  ever  liveth  to  advocate 
their  cause,  not  only  procures  the  remission  of  their  sins,  but  also  all  the 
graces  of  the  Holy  Spirit.  And  by  the  efficacy  of  the  Holy  Spirit  an 
internal  aspersion  is  made  upon  their  hearts  when  they  are  actually 
converted  to  God,  and  when  by  faith  they  receive  the  sprinkling  of  the 
blood  of  their  Redeemer.  For  them  he  died,  he  rose,  he  ascended  to 
heaven,  and  there  intercedes.  How  then  can  they  be  condemned  ?  How 
can  they  come  short  of  eternal  glory  1 

V.  35. — Who  shall  separate  us  from  the  love  of  Christ  ?  shall  tribulation,  or  distress, 
or  persecution,  or  famine,  or  nakedness,  or  peril,  or  sword  ? 

In  the  contemplation  of  those  glorious  truths  and  divine  consolations 
which  the  Apostle  had  been  unfolding,  he  had  demanded  who  shall 
accuse,  who  shall  condemn  the  elect  of  God  ?  he  here  triumphantly 
asks,  who  shall  separate  them  from  the  love  of  Christ  ?  Having  pointed 
out  the  grounds  on  which  the  fears  of  believers  from  within  are  re- 
lieved, he  now  fortifies  them  against  fears  from  wiihout.  This  order 
is  the  more  proper,  since  their  internal  fears  and  misgivings  are  more 


426  ROMANS    Till.,    35. 

formidable  Uian  their  outward  trials  and  the  hatred  and  opposition  of 
the  uurld  ;  and  until  the  believer,  as  has  been  observed,  has  over- 
come the  former,  by  having  the  answer  of  a  good  conscience  towards 
God,  he  is  not  prepared  to  withstand  the  latter.  Although  the  people 
of  (>od  are  exposed  to  all  the  evils  here  enumerated,  these  shall  not 
prevail  to  separate  him  from  the  love  of  Christ. 

The  term,  the  love  of  Cltri.st,  in  itself  may  signify  either  our  love 
to  C'lirist,  or  Christ's  love  to  us.  But  that  it  is  Christ's  love  to  us  in 
this  place  there  can  be  no  question.  A  person  could  not  be  said  to  be 
separated  from  his  own  feelings.  Besides,  the  object  of  the  Apostle 
is  to  assure  us  not  so  immediately  of  our  love  to  God,  as  of  his  love 
to  us,  by  directing  our  atlcnlion  to  his  predestinating,  calling,  justify- 
ing, and  glorifying  us,  and  not  sparing  his  own  Son,  but  delivering 
him  up  for  us.  In  addition  tc  this,  it  contributes  more  to  our  consola- 
tion, to  have  our  minds  fixed  upon  God's  love  to  us,  than  upon  our 
Jove  to  God.  For  as  our  love  is  subject  to  many  failings  and  infirmi- 
ties ;  and  as  we  are  liable  to  change,  to  endeavor  to  impart  consolation 
from  the  firmness  of  our  love,  would  be  less  efficacious  than  holding 
forth  to  us  the  love  of  God,  in  whom  there  is  no  variableness,  neither 
shadow  of  change.  The  language,  too,  employed,  favors  this  sense  ; 
for  the  Apostle  does  not  say  who  shall  separate  Christ  from  our  love, 
but  who  shall  separate  us  from  the  love  of  Christ ;  and  in  the  37th 
verse  the  meaning  is  determined  by  the  expression,  we  are  more  than 
conquerors  i/trough  hhn  that  loved  us.  God,  however,  in  loving  his 
children,  makes  them  love  him,  and  believers  are  enabled  to  love 
Christ  because  he  loves  them.  It  is  he  who  first  loved  us,  and  in 
loving  us  has  changed  our  hearts,  and  produced  in  them  love  to  him. 
Paul  prays  that  believers  "  being  rooted  and  grounded  in  love,  may  be 
able  10  comprehend  with  all  saints  what  is  the  breadth,  and  length, 
and  depth,  and  height ;  and  to  know  the  love  of  Christ,  which  passeth 
knowledge,  lliat  they  may  be  filled  with  all  the  fulness  of  God." 

To  have  a  just  idea  of  ihe  love  of  Christ,  we  must  contemplate  its 
duration.  It  was  from  before  the  foundation  of  the  world — from  all 
eternity.  We  must  consider  that  he  who  has  loved  us  is  the  high  and 
lofty  one  who  inhabiteth  eternity,  who  dwelleth  in  light  that  is  in- 
accessible, before  whom  the  angels  veil  their  faces,  crying.  Holy,  holy, 
holy  is  the  Lord  of  Hosts,  and  before  whom  the  inhabitants  of  the 
earth  are  as  grasshoppers,  and  the  nations  as  a  drop  of  a  bucket.  We 
must  remember,  too,  who  we  are,  who  are  the  objects  of  his  love,  not 
only  creatures  who  are  but  dust  and  ashes,  dwelling  in  houses  of  clay, 
but  who  were  his  enemies,  and  by  nature  children  of  wrath.  We 
must  also  reflect  on  the  greatness  of  his  love,  that  it  is  his  will  we 
should  be  one  with  him,  and  that  he  guards  us  as  the  apple  of  his  eye. 
He  loves  his  people  as  his  members,  of  whom  he  is  the  head,  and 
sympathizes  with  them  when  they  sutfer.  He  calls  their  sufferings 
his  sufferings,  and  their  persecutions  his  persecutions,  as  he  said  to 
Saul  persecuting  his  members,  Saul,  Saul,  why  persecutest  thou  me  ? 
He  will  also  say  to  those  on  his  right  hand  in  the  day  of  judgment, 
that  he  hungered,  and  thirsted,  and  was  naked,  and  that  they  gave  him 


ROMANS   VIII.,    33.  427 

to  eat  and  drink,  and  clothed  him,  when  these  things  were  done  to  the 
least  of  liis  members.  He  loves  his  people,  too,  as  being  their  hus- 
band by  that  spiritual  marriage  he  has  contracted  with  them,  as  it  is 
said,  "  husbands,  love  your  wives,  even  as  Christ  also  loved  the  church, 
and  gave  himself  for  it." 

The  love  here  spoken  of  as  the  security  of  believers,  being  tlie  love 
of  Christ,  Christ  must  be  God.  Were  Christ  not  God,  we  might  come 
short  of  heaven  without  being  sepirated  from  his  love.  He  might  love, 
and  yet  not  be  able  to  save  the  objects  of  his  love. 

It  is  likewise  to  be  remarked  that  the  confidence  of  believers,  that 
they  shall  not  be  separated  from  the  love  of  Christ,  is  not  founded  on 
their  high  opinion  of  themselves,  or  on  their  own  ability  to  remain 
firm  against  temptations,  but  is  grounded  on  Christ's  love,  and  his 
ability  to  preserve  and  uphold  them.  As  nothing  can  be  laid  to  their 
charge,  as  none  can  condemn  them,  as  all  things  that  happen  to  them, 
instead  of  proving  injurious,  work  together  for  their  good,  it  is  impos- 
sible that  they  can  be  finally  lost.  If  Christ  so  love  them,  what  shall 
separate  them  from  that  love  ? 

In  specifying  those  evils  which  in  appearance  are  calculated  to  sepa- 
rate the  believer  from  the  love  of  Christ,  the  Apostle  points  out  the 
sufferings  of  the  people  of  God  ;  the  time  of  these  sufferings — all  the 
day  long  ;  the  manner — as  sheep  for  the  slaughter ;  the  cause — for 
thy  sake.  He  distinguishes  the  seven  evils  that  follow,  1st,  Tribula- 
tion.— This  is  placed  first,  as  being  a  general  term,  comprehending  all 
the  particulars  which  he  afterwards  enumerates.  It  means  affliction 
in  general.  It  refers  not  only  to  the  general  state  of  suffering  which, 
when  man  had  sinned,  it  was  pronounced  should  be  his  lot,  "  In  sor- 
row shalt  thou  eat  of  it  (of  the  produce  of  the  ground)  all  the  days  of 
thy  life,"  but  also  more  particularly  to  the  tribulation  which  the  disci- 
ples of  Christ  shall  all  more  or  less  experience.  "  In  the  w^orld  ye 
shall  have  tribulation,"  John  xvi.,  33.  The  tribulation  of  unbelievers 
is  the  effect  of  the  wrath  of  God  ;  but  the  afiflictions  of  his  people  are 
salutary  corrections,  which,  so  far  from  separating  them  from  his  love, 
yield  the  peaceable  fruits  of  righteousness,  and  are  for  their  profit,  that 
they  might  not  be  condemned  with  the  world,  but  be  partakers  of  his 
holiness.     "  As  many  as  I  love  I  rebuke  and  chasten." 

To  tribulation  is  added,  2d,  Distress,  which  signifies  straits,  diffi- 
culties, critical  situations ;  it  means  the  perplexity  in  which  we  are 
when,  under  pressure  or  trouble,  we  see  no  way  of  deliverance,  and 
no  way  to  escape  presents  itself.  The  word  denotes  a  narrow  place, 
in  which  we  are  so  much  pressed  or  straitened  that  we  know  not 
where  to  go  or  turn  ;  which  expresses  the  condition  of  the  belicvei 
when  he  is  not  only  oppressed,  but  reduced  to  extremity.  "  Thou 
hast  enlarged  me  when  I  was  in  distress,"  Psal.  iv.,  1. 

3d,  Persecution,  is  affliction  for  the  profession  of  the  gospel.  The 
persecuted  have  often  been  pursued  and  constrained  to  fly  from  place 
to  place,  as  the  Lord  Jesus  was  carried  into  Egypt  when  Herod  sought 
to  kill  him.  "  If  they  have  persecuted  me,  they  will  also  persecute 
you."     But  so  far  is  persecution  from  separating  behevers  from  the 


428  ROMANS    VIM.,    36. 

love   of   Christ,    lliat    "  Blessed   arc   ilicy   wliicli   are    persecuted    for 
righteousness'  sake." 

4lh.  Fami/ir. — To  this  the  persecuted  arc  frequently  subjected, 
thouiih  they  may  have  hcc-ti  rich  and  powerful. 

5ih,  Nukrdnrss. — The  (hsci|)K;s  have  ofhMi  been  reduced  to  indigence 
and  poverty,  slrip|K'(i  l)y  their  enemies,  and  ohhgcd  to  wander  naked  in 
deserts,  and  to  hide  themselves  like  wild  beasts,  in  caves  of  the  earth, 
Hcb.  xi.,  38.  Paul  himself  was  frequently  exercised  with  hunger,  and 
thirst,  and  fastings,  and  cold,  and  nakedness. 

6th,  Peril. — This  refers  to  the  dangers  to  which  the  Lord's  people 
are  exposed.  Tlicsc,  at  some  times,  and  in  some  countries,  are  exceed- 
ingly juany  and  great,  and  at  all  times,  and  in  all  countries,  are  more  or 
less  numerous  and  trying.  If  God  were  net  their  protector,  even  in 
this  land  of  freedom,  the  followers  of  the  Lamb  would  be  cut  odor  in- 
jured. It  is  the  Lord's  providence  that  averts  such  injuries,  or  over- 
rules events,  for  the  protection  of  his  people.  This  is  too  little  consi- 
dered, even  by  themselves,  and  would  be  thought  a  most  unfounded 
calumny  or  fanatical  idea  by  the  world.  But  let  the  Christian  habitu- 
ally consider  his  safely  and  protection  as  secured  by  the  Lord,  rather 
than  by  the  liberality  of  the  times.  That  time  never  yet  was  when  the 
Lord's  people  could  be  safe,  if  circumstances  removed  restraint  from 
the  wicked.  'I'iiosc  who  boast  of  their  unbounded  liberality  would, 
if  in  situations  calculated  to  dcvelope  their  natural  hatred  of  the  truth, 
prove,  after  all,  bitter  persecutors.* 

7lh,  Sword. — This  means  violence  carried  to  the  utmost  extremity. 
It  is  persecution  which  stops  not  with  smaller  injuries,  but  inflicts  even 
death. 

V.  3(>. — As  it  is  written,  For  thy  sake  we  are  killed  all  the  day  long ;  we  are  ac- 
counted as  sheep  for  the  slaughter. 

As  it  is  written. — To  the  enumeration  of  evils  presented  in  tlie  fore- 
going verse,  tiie  Apostle  here  adds  the  testimony  of  the  Scriptures,  by 
which  he  verifies  what  is  declared  in  the  15th  chapter.  "  For  what- 
ever things  were  written  aforetime,  were  written  for  our  learning, 
that  we  through  patience  and  comfort  of  the  JScripturcs,  might  have 
hope."  And  to  what  purpose  would  it  be  to  appeal  to  the  afflictions  of 
the  church  under  the  former  dispensation,  were  it  not  to  lead  us  to  pa- 
tience under  the  gospel.  For  if  believers  in  that  period  bore  their  Trials 
with  patience,  how  much  more  should  we  do  so  when  God  now  clearly 
reveals  his  saving  grace,  and  not  as  formerly  in  figures  and  shadows. 
In  this  manner  the  Lord  and  his  Apostles  frequently  appeal  to  the  Old 
Testament  Scriptures,  by  which  they  testify  to  them  as  the  Word  of 
God,  and  also  show  the  agreement  between  the  Old  Testament  and  the 
New.  The  reference  then  is  not  intended  to  state  a  sinular  fact  in 
snnilar  language,  by  way  of  what  is  called  accommodation,  according 
to  the  interpretation  of  Mr.  Stuart,  Mr.  Tiioluck,  and  others.     A  great- 

•  This  was  signiilly  demonstrated  during  the  French  revolution,  and  more  recently 
evidenced  by  some  of  the  small  republics  in  Switzerland. 


ROMANS  VIII.,   36.  429 

er  indignity  to  tlic  Scriptures,  and  tlic  Spirit  of  God,  by  whom  they 
were  dictated,  cannot  be  offered,  than  to  assert  that  passages  of  the  Old 
Testament,  which  are  quoted  by  the  Apostles  as  predictions,  are  only 
an  accommodation  of  words.  This  would  not  merely  be  sillv,  but 
heinously  criminal.  It  is  not  only  irreverent  to  suf)pose  that  the  Apos- 
tles, in  order  to  enforce  the  truth  of  what  they  were  teaching,  would 
quote  the  language  of  the  Spirit  in  a  meaning  whicli  the  Holy  Spirit 
did  not  intend  to  convey,  but  it  is  a  charge  of  palpable  falseliood  and 
dishonesty  against  the  writers  of  the  New  Testament,  as  calling  that  a 
fulfilment  which  is  not  a  fulfilment,  and  appealing  to  the  Old  Testa- 
ment declarations  as  confirmatory  of  their  own  doctrine,  when  they  were 
aware  that  it  was  merely  a  fanciful  accommodation  of  words,  and  that 
they  were  deluding  their  readers.  Are  practices  to  be  admitted  in  ex- 
planation of  the  Word  of  God  which  are  never  tolerated  on  other  sub- 
jects, and  which,  if  detected,  would  cover  their  authors  with  disgrace  ? 

The  quotation  here  shows,  that  this  passage  in  the  Psalms  to  which 
the  reference  is  made  was,  in  its  fidlest  sense,  a  prediction,  and  this 
regards  the  fulfilment.  It  was  indeed  an  historical  fact,  and  verified 
with  respect  to  the  Jews.  But  this  fact,  instead  of  proving  it  not  to  be 
prophetical  and  typical,  is  the  very  circumstance  that  fits  it  for  that  pur- 
pose. '■  The  quotation  here,"  says  Professor  Stuart,  "  comes  from  Ps. 
xliiv.,  22  (Sept.  xliii.,  22),  and  is  applied  to  the  state  of  Christians  in 
the  Apostle's  times,  as  it  was  originally  to  those  whom  the  Psalmist 
describes  ;  in  other  words,  the  Apostle  describes  the  state  of  suffering 
Christians,  by  the  terms  which  were  employed  in  ancient  days  to  de- 
scribe the  suffering  people  of  God."  What  could  be  more  degrading  to 
the  book  of  God  than  the  supposition  that  the  Apostles  ever  quoted  the 
Scriptures  in  this  manner,  by  way  of  accommodation  ?  How  does  this 
hide  the  glory  of  the  perfection  .of  the  Old  Testament,  as  in  figure  it 
exhibits  (Jhrist  and  his  Church. 

For  thy  sake. — It  was  for  God's  sake  the  Jews  were  hated  and  {)er- 
secuted  by  the  other  nations,  because,  according  to  the  commandment 
of  (jod,  tiiey  separated  themselves  from  them  in  all  their  worship. 
They  could  have  no  religious  fellowship  with  tliein,  and  on  that  account 
they  were  regarded  as  enemies  to  the  rest  of  mankind.  In  like  man- 
ner, when  Christianity  appeared,  preferring  a  solemn  charge  of  false- 
hood against  all  otlier  religions  in  the  world,  Christians  were  accused 
of  hating  all  mankind.  This  was  the  grand  accusation  against  tliein 
in  primiuve  times  by  the  heathens,  and  even  by  such  iiistorians  as  the 
so-called  philosophic  Tacitus.  Christians,  in  l!ie  same  w;.v,  are  still 
hated  by  the  world,  because  they  profess  tliat  sidvalion  is  only  through 
the  blood  of  Ciirist.  As  tins  implies  that  all  who  do  not  hold  that  doc- 
trine are  in  error  and  ignorance,  and  under  condemnation,  it  excites  in 
the  strongest  manner  llie  enmity  of  ihe  vvorKi.  (3ul  the  cause  of  ihis 
hatred  must  be  traced  to  a  principle  siill  dee,)er,  even  the  enmity  of  il;e 
carnal  mind  agaiiisl  (iod,  and  againsl  his  mia^e  m  man  wherever  it  is 
seen.  It  is  llie  working  of  tiiat  emnii y  whicu  Goa  ,>ui  at  the  beginnirg  be- 
tween tlie  seed  of  tlie  serpent  and  tin;  seed  of  liie  woman,  Uen.  ui  ,  15. 

The  afflictions  and  trials  of  llie  people  of  (rod  are  here  referred  to. 


430  ROMANS    VIH.,    37. 

to  induce  believers  to  exercise  palicnrc,  to  tcacli  tlmm  not  to  })romise 
tlieinsclves  exemption  from  \\n'.  trcaliiient  experienced  Ity  those  who 
foriiicrlv  lived  iiiuler  ihe  covenant  of  (lod,  but  rather  to  remeniher,  that 
if  sometimes  spared,  it  is  owini^  to  tlie  forbearance  and  mercy  of  (Jod. 
They  are  appealed  to  in  order  to  lead  them  to  consider  the  goodness  of 
God  in  former  times,  as  exhibited  in  the  issues  of  the  afflictions  with 
which  he  visited  his  people,  not  to  separate  them  from  his  love,  bnt  to 
do  them  good  in  the  latter  end.  "  Ye  have  heard  of  the  patience  of 
Job,  and  have  seen  the  end  of  the  Lord  ;  that  the  Lord  is  very  ]iitifu], 
and  of  tender  mercy."  How  mnch  consolation  and  joy  should  Chris- 
tians experience  in  suffering  affliction  of  any  description  whatever,  when 
they  can  appeal  to  their  liord  and  Saviour,  and  say  it  is  for  "  thy  sake," 
Matt,  v.,  11.  8o  far  from  being  separated  from  the  love  of  Christ  by 
such  sufferings,  they  arc  by  them  made  more  conformable  to  his  image. 
In  suffering  for  evil,  men  are  conformable  to  the  image  of  the  first 
Adam, 

We  are  killed. — In  speaking  of  those  sufferings,  which  shall  not 
separate  believers  from  Cod,  the  Apostle  here  refers  to  death,  the  high- 
est point  to  which  they  can  be  carried.  As  to  the  time,  he  speaks'of  it 
as  "  all  tlie  dai/  lomr ;  that  is,  they  are  constantly  exposed  to  the  great- 
est measure  of  suffering  in  this  life,  and  are  frequently  exercised  with 
it.  As  to  the  manner,  he  says.  We  ore  accounted  as  sheep  for  the 
slaughter. — The  enemies  of  the  people  of  Cod  have  often  given  them 
up  to  death  with  as  little  reluctance  as  sheep  are  driven  to  the  slaughter. 
Tiiere  is  pity  even  for  the  murderer  on  the  scaffold,  but  for  Christ  and 
his  people  there  is  none.  The  cry  is  against  tlie  servants,  as  it  was 
against  the  Master,  crucify,  crucify.  Even  in  death  they  find  no  sym- 
pathy. This  is  attested  by  history  in  every  age  and  country  ;  witness 
the  repeated  and  dreadful  persecutions  of  Christians  during  the  three 
first  centuries,  wlicn  they  were  treated  not  like  men  but  as  wild  beasts, 
and  the  cry  of  the  multitude  was,  "  The  Christians  to  the  lions." 
When  there  is  a  respite  from  persecution,  it  is  through  the  kind  provi- 
dence of  Cod,  when  he  restrains  the  malice  of  him  who  was  a  murderer 
from  the  beginning,  and  the  evil  passions  of  men  who  are  the  willing 
instruments  of  Satan. 

V.  37. — Nay,  in  all  these  things  we  are  more  than  conquerors,  through  him  that 
loved  us. 

The  sufferings  of  believers  above  enumerated,  which,  as  the  Apostle 
had  just  shown,  verify  the  truth  of  the  ancient  predictions  of  the  word 
of  Cod,  shall  not  separate  them  from  the  love  of  Christ;  but,  on  the 
contrary,  are  to  them  the  sources  of  the  greatest  benefits.  Through 
ihem  they  are  more  than  conquerors. — This  is  a  strong  expression,  but 
in  its  fullest  import  it  is  strictly  true.  The  Christian  not  only  over- 
comes in  the  worst  of  his  trials,  liut  more  than  overcomes  his  adversa- 
ries, and  all  those  things  which  seem  to  be  against  him.  It  is  possible 
to  overcome,  and  yet  obtain  no  advantage  from  the  contest,  nay,  to  find 
the  victory  a  loss.  But  the  Christian  not  only  vanquishes,  he  is  also  a 
gainer  by  the  assault  of  'lis  enemy.     It  is  better  for  him  than  if  he  had 


ROMANS    VIII.,    38,  431 

not  been  called  to  suffer.  He  is  a  gainer  and  a  conqueror,  both  in  the 
immediate  fruits  of  his  sufferings,  as  God  overrules  them  for  his  good, 
bringing  him  forth  from  the  furnace  as  gold  refined,  and  also  in  their 
final  issue  ;  for  "  our  light  aflfliction,  which  is  but  for  a  moment,  work- 
eth  for  us  a  far  more  exceeding  and  eternal  weight  of  glory."  The 
term  conquerors  reminds  us  that  the  life  of  a  believer  is  a  warfare  in 
which  he  is  called  to  combat,  both  within  and  without.  We  may  re- 
mark, too,  the  difference  between  the  judgment  of  God,  and  the  judg- 
ment of  men,  respecting  the  victory  of  believers.  In  the  world  per- 
secutors and  oppressors  are  judged  as  the  conquerors  ;  but  here  those 
are  pronounced  to  be  such,  who  are  oppressed  and  persecuted.  They 
are  the  servants  of  him  whom  the  world  put  to  death,  but  who  said  to 
his  disciples,  "  Be  of  good  cheer,  I  have  overcome  the  world." 

Through  him  that  loved  us. — The  Apostle  says  that  we  are  more 
than  conquerors,  not  through  him  that  loves  us,  but  through  him  that 
loved  us,  using  the  past  time,  thus  directing  our  attention  to  Christ  dy- 
ing for  us.  His  love  to  us  is  the  character  by  which  Christ  is  often 
described,  as  if  it  were  that  by  which  he  should  be  best  known  to  us, 
and  as  if  in  comparison  there  was  none  but  he  alone  who  loved  us. 
"  Who  loved  me,"  says  the  Apostle,  "  and  gave  himself  for  me," 
"  Who  loved  us,  and  washed  us  from  our  sins  in  his  own  blood." 
"  Christ  also  loved  the  church,  and  gave  himself  for  it."  This  expres- 
sion shows  that  the  confidence  spoken  of  in  this  place,  is  a  confidence 
wholly  grounded  on  Christ's  love  and  power,  and  not  on  our  own  firm- 
ness. It  is  not  by  our  own  loyalty  and  resolution,  but  through  him  that 
loved  us,  that  we  are  more  than  conquerors.  In  the  Apostle  Peter  we 
see  the  weakness  of  all  human  affection  and  resolutions.  All  the  glory 
then  of  this  victory  which  we  obtain  is  to  be  ascribed  solely  to  God ; 
for  it  is  he  who  is  at  our  right  hand,  and  who  supports  us  in  all 
our  afflictions.  In  the  17th  chapter  of  the  Book  of  Revelation,  the 
Lamb,  who  is  Jesus  Christ,  is  represented  as  combating  against  the 
enemies  of  his  Church.  He  is  our  shield,  our  rock,  and  our  refuge. 
It  is  declared  that  we  are  "  kept  (as  in  a  garrison)  by  the  power  of 
God,"  1  Pet.  i.,  5,  in  order  that  we  may  not  presume  on  our  own 
strength,  or  attribute  to  ourselves  the  glory  of  our  preservation  ;  but 
that  we  may  keep  our  eyes  fixed  upon  him,  who  with  his  outstretched 
arm  conducts  us  to  the  heavenly  Canaan. 

V.  38. — For  I  am  persuaded,  that  neither  death,  nor  life,  nor  angels,  nor  principali- 
ties, nor  powers,  nor  things  present,  nor  things  to  come. 

In  the  preceding  verses,  Paul  had  proclaimed  the  triumph  of  believ- 
ers over  everything  within  and  without  them,  that  seemed  to  endanger 
their  security.  He  had  spoken  of  tribulation,  and  distress,  and  perse- 
cutions, and  famine,  and  nakedness,  and  peril,  and  sword,  over  all  of 
which  he  had  pronounced  them  more  than  conquerors.  He  now  pro- 
ceeds, in  the  same  triumphant  language,  to  defy  enemies  still  more 
formidable ;  asserting  that  all  the  conceivable  powers  of  the  universe 
shall  not  be  able  to  separate  them  from  the  love  of  God  which  is  in 
Jesus  Christ. 


432  ROMANS    Mil.,    3R. 

For  I  am  persuaded. — Here  Paul  iiilrocliices  liis  own  persuasion  of 
the  love  of  (ukI  lo  liis  people,  tlial  in  so  doiii^  others  may  iinitalc  him. 
This  a|)poars  more  fully  in  llie  m-xl  verse,  Ijy  his  makiiiir  ihe  constancy 
of  (iotfs  love  a  privilege  not  peculiar  to  himself,  but  common  lo  all  his 
people,  lie  sets  before  believers  this  persuasion  to  confirm  them  in 
the  conviction,  liiat  they  need  not  fear  the  want  of  (iod's  support  to 
enable  ihcm  to  overcome  all  trials,  and  surmount  all  dangers.  I'or  this 
persuasion  is  not  conjectural,  but  an  assured  confidence,  such  as  he 
expresses  when  he  says,  "  I  know  whom  I  have  believed,  and  am  per- 
suaded that  he  is  able  to  keep  that  which  I  have  committed  unto  him 
against  that  day,"  2  Tim.  i.,  12. 

Mere  we  see  the  nature  and  (piality  of  faith  as  opposed  to  the  doc- 
trine of  the  Church  of  Rome,  which  holds  it  to  be  merely  a  general 
belief  of  all  that  (Jod  has  said,  without  confidence  in  his  promises,  or 
assurance  of  his  grace.  But  the  object  of  ihc  gospel,  which  is  called 
"  the  gospel  of  peace,"  is,  that  those  who  have  fled  for  refuge  to  the 
hope  set  before  them,  should  have  strong  consolation,  Heb.  vi.,  18,  and 
peace  in  their  conscience.  The  words  "  J  am  persuaded,"  used  by  the 
Apostle,  show  that  faith  is  a  persuasion,  and  a  union  and  conformity  of 
heart  to  the  \vo:d  which  we  believe.  Our  reception  of  the  promises, 
then,  is  a  special  application  of  them,  when  we  take  home  to  ourselves 
the  grace  and  love  of  (iod,  as  the  Apostle  does  when  he  says,  verse 
39,  that  nothing  shall  be  able  lo  separate  us,  lo  prove  ihal  he  speaks  in 
the  name  of  all  believers,  and  that  in  this  triumph  of  failh  he  employs 
language  common  to  them  all.  The  objection  that  the  language  he 
used  was  appropriate  only  to  Apostles,  would  set  aside  his  intenlion 
and  obj(Xt  altogether.  The  Church  of  Rome,  however,  objects,  that 
in  order  to  this  application  of  faith,  ihc  gospel  should  speak  to  each 
individual  by  his  name,  and  say  "  thou  art  saved,*  thou  art  pardoned." 
Bui  if,  as  they  admit,  the  law  by  its  general  propositions  obliges  every 
one  to  obey  it,  while  it  names  no  person  individually;  and  in  saying, 
"cursed  is  every  one  who  continuelh  not  in  all  things  which  are  writ- 
ten in  the  book  of  the  law  to  do  them,"  condeinns  every  man  who  does 
not  yield  obedience  to  its  commands,  why  should  they  deny  that  the 
proposilions  of  the  gospel  comprise  every  believer  in  particular,  or 
aflirm,  that  in  saying.  He  that  belicvclh  in  Jesus  hath  eternal  life,  it 
does  not  speak  to  all  who  believe  in  Jesus,  and  declare  that  each  one 
of  them  hath  eternal  life?  When  the  law  says.  Thou  shall  not  kill, 
ibou  shall  not  steal,  ought  any  one  to  doubt  thai  these  commandments 
are  addressed  to  him  ?  But  in  the  gospel  we  find  the  same  manner  of 
speaking.  "  If  thou  shall  confess  with  thy  mouth  the  Lord  Jesus,  and 
slialt  believe  in  thy  heart  thai  Cod  hath  raised  him  from  the  dead,  thou 
shall  be  saved."  Every  believer,  then,  should  rejoice  in  the  declara- 
tions and  promises  of  the  gospel,  as  if  they  were  addressed  lo  him  by 
name. 

That  neither  death. — Death  itself  shall  not  separate  believers  from 
the  love  of  (Jod,  nor  should  thcv  question  his  love  because  he  has 
appointed  that  they  should  die  once.  Death,  with  all  its  accompani- 
ments, which  are  always  solemn,  and  sometimes  terrible,  may  wear  the 


ROMANS   VIII.,    38.  433 

semblance  of  God's  displeasure.  But  notwiihslanding  the  pains  and 
sufferings  by  which  it  is  usually  preceded,  especially  when  inflicted  by 
persecution,  to  which  there  may  be  here  a  particular  allusion,  notwith- 
standing the  humiliating  dissolution  of  the  body  into  dust,  yet  (jod  is 
with  his  children  when  they  walk  through  this  dark  valley,  and  "precious 
in  the  sight  of  the  Lord  is  the  death  of  his  saints."  In  tiieir  death  they 
have  fellowship  with  huii  who  has  disarmed  it  of  its  sting,  and  destroyed 
him  that  had  the  power  of  death.  So  far  from  separating  them  from 
God,  it  is  his  messenger  to  bring  them  home  to  himself.  If  this  aspect 
be  terrible,  it  is  still  like  the  brazen  serpent  in  the  wilderness,  which 
had  but  the  form  of  a  serpent,  without  its  deadly  poison.  It  dissolves 
the  earthly  house  of  their  tabernacle,  but  introduces  them  into  their 
house  not  made  with  hands,  eternal  in  the  heavens.  It  discharges  the 
soul  from  the  burden  of  sin,  that  it  may  be  clothed  with  perfect  holi- 
ness ;  for  death,  although  the  effect  of  sin,  is  the  occasion  of  slaying 
and  destroying  it  in  the  believer. 

Nor  life. — This  is  the  next  thing  that  the  Apostle  enumerates  as 
threatening  to  separate  believers  from  the  love  of  God.  It  includes 
all  the  dangers  and  difficulties  they  have  to  encounter  while  passing 
through  this  world,  and  carrying  about  with  them  a  body  of  sin  and 
death  amidst  the  various  temptations  from  prosperity  or  adversity  to 
which  they  are  exposed.  Yet  Christ  is  their  shepherd,  and  the  Holy 
Spirit  their  leader.  So  far  from  separating  them  from  the  love  of  God, 
life  as  well  as  death  are  included  among  the  privileges  which  belong  to 
the  children  of  God,  1  Cor.  iii.,  22. 

Nor  Angels. — Some  restrict  this  to  good  Angels,  and  some  to  evil 
Angels.  There  is  no  reason  why  it  should  not  include  both.  Mr. 
Stuart  asks,  how  can  the  good  Angels,  "  who  are  sent  forth  to  minister 
to  such  as  are  heirs  of  salvation  (Heb.  i.,  14),  be  well  supposed  to  be  " 
opposers  and  enemies  of  Christians  ?"  But  how  could  Mr.  Stuart  pro- 
nounce such  a  judgment  in  the  face  of  the  Apostle  himself  on  another 
occasion  ?  If  "  an  Angel  from  heaven  preach  any  other  gospel  unto 
you  than  that  which  we  have  preached  unto  you,  let  him  be  accursed." 
Could  an  Angel  from  heaven  be  supposed  a  false  preacher  rather  than  a 
persecutor  ?  But  such  suppositions  are  common  in  Scripture.  They 
do  not  imply  the  possibility  of  the  things  supposed,  and  it  fully  justifies 
them  if  the  consequence  would  follow  from  the  supposition,  were  it 
realized.  By  the  expression,  "  Nor  height,  nor  depth,"  Mr.  Stuart  un- 
derstands is  meant  neither  heaven  nor  hell ;  did  he  not  observe,  then, 
that  this  is  inconsistent  with  his  objection  to  explaining  the  term,  prin- 
cipalities and  powers,  as  referring  to  heavenly  Angels  ?  If  height 
means  heaven,  surely  it  is  the  inhabitants  of  the  place  who  are  meant, 
not  the  place  itself. 

Nor  principalities  nor  powers. — This  is  also  variously  interpreted. 
Some  confine  it  to  Angels,  and  some  to  civil  rulers.  There  is  no  reason 
that  it  should  not  extend  to  the  words  in  tiieir  widest  meaning.  It  is 
true  of  civil  powers ;  it  is  equally  true  of  all  angelic  powers.  It  is  as 
true  with  respect  to  principalities  in  heaven,  as  it  is  with  respect  to 
those  in  hell.     Were  all  the  principalities  through  all  creation  to  use 

28 


484  ROMANS    VIII.,    39. 

llicir  power  against  Christians,  it  would  not  succeed.  They  have 
Christ  on  their  side  ;  who,  then,  can  prevail  against  thcni  ?  This  justifies 
strong  expressions  in  the  exhihition  of  Divine  trutli.  Wc  are  warrant- 
ed by  this  to  ilhistrate  ScrijHure  doctrine  from  the  supposition  of  ihings 
impossible,  in  ortler  the  more  deeply  to  impress  the  human  mind  with 
the  truth  inculcated.  This  fact  is  of  great  importance  as  to  the  ex- 
planation of  Scripture. 

Nor  tilings  present,  nor  things  to  come. — Neither  the  trials  nor  af- 
flictions in  which  the  children  of  God  arc  at  any  time  involved,  nor 
with  wiiich  they  may  at  any  future  period  be  exercised,  will  avail  to 
separate  them  from  Christ.  There  is  nothing  that  can  happen  against 
which  the  Providence  of  God  does  not  secure  them.  What  dangers 
should  they  dread  when  lie  says,  "  Fear  not,  thou  worm  Jacob,  and  ye 
men  of  Israel ;  I  will  help  ihec,  saith  the  Lord,  and  thy  Redeemer,  the 
Holy  One  of  Israel  ?" — "  When  thou  passcst  tlirough  the  waters,  I  will 
be  with  thee  ;  and  through  the  rivers,  they  shall  not  overflow  thee  : 
When  thou  walkest  through  the  fire,  thou  shall  not  be  burnt ;  neither 
siiall  the  flame  kindle  upon  thee.  For  I  am  the  Lord  thy  (lod,  the 
Holy  One  of  Israel,  thy  Saviour  ?"  Nothing  does  happen,  nothing  can 
happen,  which  from  eternity  he  halh  not  appointed  and  foreseen,  and 
over  which  he  hath  not  complete  control. 

V.  39. — Nor  heiglit,  nor  depth,  nor  any  other  creature,  shall  be  able  to  separate  us 
from  the  love  of  God,  whicli  is  in  Ciirist  Jesus  our  Lord. 

Nor  heighty  nor  depth. — These  expressions  appear  to  comprise  all 
that  had  been  said  of  angels,  principalities,  and  powers,  including  them 
altogether  to  give  greater  force  to  the  declaration  concerning  them. 
Wherever  they  were,  or  w'halcver  other  pow-er  might  inhabit  heaven 
above,  or  hell  beneath,  if  either  a  part  of  them,  or  the  whole  in  com- 
bination, were  to  assail  those  whom  Jesus  loves,  it  would  be  of  no  avail. 
A  reference  may  also  be  made  to  the  highest  stale  of  prosperity  to 
which  a  man  may  be  elevated,  or  the  lowest  degree  of  adversity  to 
which  he  may  be  depressed — of  honor,  or  of  reproach.  Neither  the 
situation  of  Solomon  the  King,  amidst  the  splendors  of  royalty,  nor 
thai  of  Lazarus  the  beggar,  clothed  in  rags  and  covered  with  sores, 
although  both  are  dangerous  in  the  extreme,  shall  separate  the  believer 
from  the  love  of  God. 

Nor  any  other  creature. — The  Apostle  licre,  in  conclusion  of  his 
discourse,  after  his  long  enumeration,  intending  to  accumulate  into  one 
word  all  possible  created  existence  in  the  whole  universe,  adds  this  ex- 
pression, which  completes  the  climax.  Any  other  creature,  that  is,  any 
creature  which  at  present  or  hereafter  should  exist,  all  being  created  by, 
and  for  Jesus  Christ,  and  subordinate  to  his  power, — no  such  creature 
shall  be  able  to  separate  us  from  the  love  of  God  which  is  in  him. 
From  all  the  evils  above  enumerated  God  has  delivered  his  people,  not 
that  they  should  not  sufTer  them,  but  that  they  should  not  be  overcome 
by  them. 

The  Love  of  God. — Here  what  was  before  called  the  love  of  Christ, 
is  called  the  love  of  God.     Could  such  a  variety  of  expressions  be 


ROMANS   VIII.,    39.  43S 

used  if  Christ  were  not  God  as  well  as  the  Father  ?  Among  all 
tiie  uncertainties  of  this  life,  that  which  is  certain  and  can  never  fail, 
is  the  love  of  God  to  his  children.  On  this  ground,  Job,  when  de- 
prived of  all  his  earthly  possessions,  exclainns,  "  Though  he  slay  me, 
yet  will  I  trust  in  him,"  Job  xiii.,  15.  "  My  flesh  and  my  heart  faileth, 
but  God  is  the  strength  of  my  heart  and  my  portion  for  ever,"  Psal. 
Ixxiii.,  26. 

In  Christ  Jesus  our  Lord. — The  love  of  God  is  here  declared  to  be 
in  Christ  Jesus,  to  show  that  it  is  not  God's  love  in  general  that  is  iiere 
referred  to,  but  that  covenant  love  with  which  God  loves  us  as  his 
children,  his  heirs,  and  joint  heirs  with  his  only  begotten  and  well  be- 
loved Son.  If  it  were  simply  said  that  God  loves  us,  we  might  say,  in 
reflecting  on  our  sins,  how  can  God  love  sucli  sinful  creatures  as  we  are ; 
and  how  can  we  assure  ourselves  of  the  continuance  of  his  love,  since 
we  are  daily  sinning,  and  provoking  him  to  anger?  The  xlpostle,  therefore, 
sets  forth  to  us  Jesus  Christ,  who  is  the  same  yesterday,  and  to-day,  and 
for  ever,  as  the  medium  of  this  love,  in  order  that  while  we  see  that  we 
are  sinners,  and  worthy  of  condemnation,  we  may  regard  ourselves  as 
in  Jesus  Christ,  in  whom  we  are  reconciled,  and  wasiied  from  our  sins 
in  his  blood.  It  is  this  medium  to  which  the  Apostle  refers,  when  he 
says,  "  he  hath  made  us  accepted  in  the  Beloved,"  and  God  "  hath 
blessed  us  with  all  spiritual  blessings  in  heavenly  places  in  Christ ;" 
"  He  hath  chosen  us  in  him  before  the  foundation  of  the  world,"  Eph. 
i.,  4.  As,  then,  Jesus  Christ  is  the  true  object  of  the  love  of  the 
Father  as  he  testified  by  the  voice  from  heaven,  so  in  him  he  loves  his 
people  with  an  everlasting  love.  To  him  he  had  given  them  from 
eternity,  and  has  united  them  to  him  in  time,  that  he  might  love  them 
in  him,  and  by  him.  Thus  the  Father  loves  no  man  out  of  the  Son. 
As  the  sins  of  men  had  rendei-ed  them  enemies  to  God,  his  justice 
could  never  have  permitted  them  to  be  the  objects  of  his  love,  if  he  had 
not  expiated  their  sins,  and  washed  them  in  the  blood  of  his  Son.  Who- 
ever, then,  is  not  or  shall  not  be  in  Christ,  is  not  loved  by  the  Father, 
but  the  wrath  of  God  abidelh  on  him.  As  the  Apostle  John  testifies 
that  God  hath  given  us  life,  and  this  life  is  in  his  Son,  so  the  Apostle 
Paul  here  declares  that  God  hath  given  us  his  love,  but  that  this  love 
is  in  Jesus  Christ.  Consequently,  we  should  not  look  for  its  cause  in 
our  works,  or  in  anything  in  ourselves,  but  in  Jesus  Christ  alone.  Its 
incomprehensible  extent  and  eternal  duration  are  seen  in  his  own  words 
when,  addressing  his  Father,  he  says,  "  and  hast  loved  them,  as  thou 
hast  loved  me  ;"  and  again,  "  Thou  lovedst  me  before  the  foundation  of 
the  world,"  John  xvii.,  23. 

The  love  of  God,  then,  to  his  people,  flows  entirely  through  Jesus 
Christ.  Men  in  general  are  fond  of  contemplating  God  as  a  God  of 
benevolence.  They  attempt  to  flatter  him  by  praismg  his  beneficence. 
But  God's  love  to  man  is  exercised  only  through  the  atonement  made  to 
his  justice  by  the  sacrifice  of  his  Son.  Tiiose,  therefore,  who  reject 
Christ  and  hope  to  partake  of  God's  love  through  any  other  means  than 
Christ's  all-powerful  mediation,  must  fail  of  success.  Tiiere  is  no 
other  name  under  heaven  given  among  men  whereby  a  sinner  can  be 


43G  ROMANS    VIII.,    :39. 

saved.  A.s  tliore  was  no  proiertion  in  Kgypl  from  cioalli  by  llic  des- 
troying angel  except  in  those  houses  that  were  sprinkled  with  the  blood 
of  the  Pasrhal  Lamb,  so  none  wdl  be  saved  in  the  day  of  wrath  and 
revelation  of  the  righteous  judgment  of  (lod,  except  those  who  are 
sprinkled  with  the  blood  of  atonement. 

The  order  followed  by  the  Apostle  in  all  this  discourse  is  very 
remarkable.  First,  he  challenges  our  enemies  in  general,  and  defies 
them  all,  saying,  "if  (iod  be  for  us,  who  can  be  against  us?"  Next, 
he  shows  in  detail  that  neither  the  want  of  anything  good,  nor  the 
occurrence  of  any  evil,  ought  to  trouble  us.  Not  the  want  of  any 
good,  for  "  God  hath  not  s|)ared  his  own  Son,  but  delivered  him  up  for 
us  all  ;  how  then  shall  he  not  with  him  also  freely  give  us  all  things  ?" 
Not  the  occurrence  of  any  evil,  for  that  would  be  either  within  us  or 
without  us.  Not  within  us,  for  ihc  evil  that  is  within  us  is  sin,  and  as 
to  sin,  "  It  isv  (u)d  that  jusufieth,  who  is  he  that  condcmncth  ?  It  is 
Christ  that  died,  yea  rather,  that  is  risen  again,  who  is  even  at  the  right 
hand  of  (jod,  who  also  niakelh  intercession  for  us."  Not  anyihing 
without  us,  for  it  would  l)c  cither  in  the  creatures,  or  in  God.  Not  in 
the  creatures,  for  that  would  be  "tribulation,  or  distress,  or  persecu- 
tion, or  famine,  or  nakedness,  or  peril,  or  sword."  But  "  in  all  these 
things  wc  arc  more  than  conquerors,  through  him  that  loved  us."  Not 
in  God,  for  then  there  must  be  variableness  and  change  in  iiis  love. 
"  Now,"  says  the  Apostle,  "  I  am  persuaded  that  neither  death,  nor 
life,  nor  angels,  nor  princij)alities,  nor  powers,  nor  things  present,  nor 
things  to  come,  nor  height,  nor-depth,  nor  any  other  creature,  shall  be 
able  to  separate  us  from  the  love  of  God  which  is  in  Ciirist  Jesus  our 
Lord."  On  this  lie  rests  the  believer's  peace  and  assurance,  and  with 
these  words  he  concludes  his  animated  and  most  consolatory  descrip- 
tion of  the  victory  and  triumph  of  faith. 

Well,  indeed,  may  the  gospel  be  called  the  wisdom  of  God.  It  har- 
monizes things  in  themselves  the  most  op})osite.  Is  it  not  astonishing 
to  find  the  man,  who  before  had  declared  that  there  was  no  good  thing 
in  him,  here  challenging  ihc  whole  universe  to  bring  a  charge  against 
any  of  ihc  elect  oi  God  ?  With  respect  to  every  Ciiristian,  m  one 
point  of  view,  it  may  be  asserted  that  there  is  nothing  good  in  him  ; 
and  in  another,  it  may  be  as  confidently  asserted  that  there  is  in  him 
nothing  evil.  How  could  Paul  say  of  himself,  alter  he  was  a  partaker 
of  the  holiness  of  the  Sjiirit  of  truth,  that  there  was  nothing  good  in 
him  ?  It  was  as  concerned  his  own  corrujjt  human  nature.  On  what 
principle  could  he  say,  who  shall  lay  anything  to  ihe  charge  of  (iod's 
elect?  It  was  as  they  are  m  Christ  Jesus.  This  is  beautifully  exhi- 
bited, 1  Cor.  i.,  30.  God  hath  united  us  to  Christ  Jesus  in  such  an 
inliniatc  maiwier  that  his  obedience  is  our  obedience.  His  suireriiigs 
arc  our  suilenngs.  His  right«iousness  is  our  righteousness,  for  he  is 
made  unto  us  righteousness.  I'his  fully  explains  the  ground  on  which 
we  stand  righteous  before  God  ;  we  stand  in  Christ,  lie  has  taken 
away  all  our  sins.  He  who  knew  no  sin,  was  made  sin  for  us  ;  tliat 
we  might  be  made  llic  righieuusness  of  God  in  him.  It  is  of  the  high- 
est importance  fully  to  undcisland  our  oneness  with  Christ.     This  will 


ROMANS    VIII.,    39.  437 

give  the  utmost  confidence  before  God,  while  we  entertain  of  ourselves 
the  lowest  opinion. 

Besides  ali  the  other  strong  grounds  of  consolation  contained  in  this 
chapter,  it  incontroverlibly  establishes  the  doctrine  of  the  perseverance 
of  the  saints,  which,  though  clearlv  exhibited  in  so  many  other  parts 
of  Scripture,  is  opposed  by  the  Church  of  Rome,  which  teaches  that 
believers  may  finally  fall  from  the  love  of  God,  thus  representing  that 
love  as  variable  and  inconstant.  They  make  the  grace  of  God  to 
depend  on  the  will  of  man  for  its  effect ;  and  as  the  will  of  man  is 
mutable,  so  they  believe  that  the  grace  of  God  is  likewise  mutable  ; 
and  having  ascribed  to  their  free-will  the  glory  of  perseverance,  they 
have,  like  many  who  call  themselves  Protestants,  lost  altogether  the 
doctrine  of  the  perseverance  of  believers  unto  eternal  life.  Closely 
connected  with  this  doctrine  of  perseverance,  is  the  believer's  know- 
ledge of  his  acceptance  with  God,  without  which  that  of  final  persever- 
ance, or  more  properly  speaking,  the  certainty  of  preservation  by  God, 
could  impart  to  him  no  comfort.  When  one  of  these  doctrines  is  men- 
tioned in  Scripture,  the  other  is  generally  referred  to.  Both  of  them 
are  intimately  connected  with  the  Christian's  love  to  God,  his  joy  and 
peace,  and  with  his  being  filled  with  the  fruits  of  righteousness,  which 
are  by  Jesus  Christ  to  the  praise  and  glory  of  God.  The  enemies  of 
this  doctrine  insist  that  it  sets  aside  the  necessity  of  attending  to  good 
works.  On  the  cotitrary  it  establishes  them,  and  obliges  us  to  perform 
them,  not  from  servile  fear,  but  from  gratitude,  and  filial  love  to  our 
heavenly  Father.  God  combats  for  us  against  principalities,  and 
powers,  and  all  our  enemies  ;  we  ought,  therefore,  to  fight  under  his 
banner.  The  believer  combats  along  with  God,  while  the  issue  of  the 
combat  and  all  the  victory  is  from  God,  and  not  from  the  believer. 

It  was  one  great  object  of  the  Apostles  to  hold  out  strong  consolation 
to  all  who  had  fled  for  refuge,  to  lay  hold  of  the  hope  set  before  them,, 
and  to  urge  them  to  give  all  diligence  to  the  full  assurance  of  hope. 
In  exhorting  to  the  duties  of  the  Christian  life,  they  proceeded  on  tiie 
ground  that  those  to  whom  they  wrote  had  the  knowledge  of  their 
interest  in  the  mediation  of  Christ,  of  the  forgiveness  of  their  sins 
through  his  love,  and  of  the  enjoyment  of  ihe  love  of  God,  to  whom,  by 
that  Spirit  of  adoption,  which  they  had  received,  they  cried  Abba, 
Father ;  and  from  all  their  epistles  it  appears  that  those  whom  they 
addressed  enjoyed  this  assurance.  Paul  accordingly  exhorts  the 
believers  at  Ephesus  not  to  grieve  the  Holy  Spirit  of  God,  whereby 
they  were  sealed  unto  the  day  of  rede?nption,  and  immediately  after 
enjoins  on  them  the  duty  of  forgiving  one  another,  even  as  God, 
for  Christ''s  sake,  had  forgiven  them.  "  Ye  were  sometimes  darkness, 
but  now  are  ye  light  in  the  Lord  ;  walk  as  children  of  light."  "  When 
Christ,  who  is  our  life,  shall  appear,  then  shall  ye  also  appear  with  hun 
in  glory ;  mortify,  therefore,  your  members  which  are  upon  the  earth," 
Col.  iii.,  4.  The  Apostle  Peter  exhorts  those  to  whom  he  wrote  to 
love  one  another  fervently,  seeing  they  had  purified  their  souls  in  obey- 
ing the  truth  through  the  Spirit.  And  the  Apostle  Jolin  enjonis  on  the 
little  children,  tlie   young  men,  and  the  fathers,  not  to  love  the  world, 


438  ROMANS    VIII.,    39. 

because  llieir  sins  were  forgiven  ;  because  they  had  known  liim  that  is 
from  \\\c  bruinninir,  and  because  they  had  known  the  Father.  Tlic 
cxiiortaiioiis  of  llie  Aj^ostles  arc  in  this  manner  grounded  on  the  know- 
ledge ihal  those  to  whom  ihcy  were  directed,  were  suj)|)osed  lo  have  of 
tlieir  Miieresi  in  the  Saviour.  Without  liiis  the  luolives,  on  wiiich  they 
are  pressed  lo  obedience,  would  be  unavailing. 

The  whole  strain  of  the  Apostolic  Epistles  is  calculated  to  confirm 
this  knowledge,  which  is  referred  to  as  the  spring  of  that  joy  un- 
speakable and  full  of  glory  with  which  those  who  were  addressed 
rejoiced,  1  Pet.  i.,  H.  Their  faith,  then,  must  have  been  an  appro- 
priating faith,  taking  home  to  themselves  individually,  according  to  its 
measure,  the  promises  of  mercy,  and  enabling  them  to  say  each  for 
himself,  with  the  Apostle,  "  I  am  crucified  with  Christ,  nevertheless  I 
live  ;  yet  not  I,  but  Christ  liveth  in  me  ;  and  the  life  which  I  now 
live  in  the  flesh  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me, 
and  gave  himself  for  me."  No  believer,  without  this  persuasion  that 
Christ  gave  himself  for  him,  and  that  he  is  "  dead  unto  sin,"  and 
"  alive  unto  God,"  should  rest  satisfied.  If,  in  opposition  to  this,  it  be 
said  that  assurance  of  our  interest  in  Christ  is  a  gift  of  God,  which 
he  bestows  as  he  sees  good,  it  should  be  recollected  tiial  so  also  are 
all  spiritual  blessings  ;  and  if  of  these  it  is  our  duly  diligently  to  seek 
for  a  contiiuial  supply  and  increase,  it  is  our  duty  lo  seek  for  this 
personal  assurance  among  the  rest.  It  is  glorifying  to  Christ  our 
Saviour,  and  highly  important  to  ourselves.  This  assurance  is  what 
we  are  commanded  to  aim  at,  and  to  give  all  diligence  to  attain,  and 
full  provision  is  made  for  it  in  the  gospel,  Heb.  vi.,  1 1-20  ;  2  Pet.  i., 
10.  We  enjoy  this  assurance  of  our  salvation,  when  we  are  walking 
with  God,  and  in  proportion  as  we  walk  with  him. 

The  full  assurance  of  faith,  in  which  believers  arc  commanded  to 
draw  near  to  God,  stands  inseparably  connected  with  having  their 
hearts  sprinkled  from  an  evil  conscience.  An  evil  conscience  accuses 
a  man  as  guilty,  as  deserving  and  liable  to  punishment,  and  keeps  him 
at  a  distance  from  God.  It  causes  him  to  regard  the  Almighty  as  an 
enemy  and  avenger,  so  that  the  natural  enmity  of  the  mind  against 
God  is  excited  and  strengthened.  On  the  contrary,  a  good  conscience 
is  a  conscience  discharged  from  guilt,  by  the  blood  of  Christ.  Con- 
science tells  a  man  that  the  wages  of  sin  is  death,  and  that  he  has  in- 
curred the  penalty  ;  but  when  the  atonement  made  by  Christ  is  be- 
lieved in,  it  is  seen  that  our  sins  are  no  more  ours,  but  Christ's,  upon 
whom  God  hath  laid  them  all,  and  that  the  punishment  due  for  sin, 
which  is  death,  has  been  inflicted  upon  him  ;  the  demands  of  the  law 
have  been  fulfilled,  and  its  penalty  suffered.  On  this  the  believer 
rests,  and  his  conscience  is  satisfied,  ll  is  thus  purged  from  dead 
works,  and  this  is  what  is  called  the  answer  of  a  good  conscience  to- 
ward God,  1  Pet.  iii.,  21.  Tiiis  answer  of  a  good  conscience  cannot 
be  disjoined  from  assurance  of  our  acceptance  with  him  to  whom  we 
draw  near,  and  the  degree  in  which  both  this  assurance  and  a  good 
conscience  are  enjoyed,  will  be  equal.  As  far,  then,  as  the  duly  of  a 
Christian's  possessing  this  assurance  is  denied,   so  far  the  duly  of 


ROMANS   VIII.,    39.  439 

having  the  answer  of  a  good  conscience  is  not  adnnitted.  The  same 
also  is  true  respecting  the  grace  of  hope.  Hope  is  the  anchor  of  the 
soul,  to  the  attainment  of  the  full  assurance  of  which  believers  are 
commanded  to  give  all  diligence,  and  they  are  encouraged  to  hold  fast 
the  rejoicing  of  the  hope  firm  unto  the  end.  Jt  is  when  they  have 
the  hope  of  beholding  Jesus  as  he  is  that  they  purify  themselves  even 
as  he  is  pure,  1  John  iii.,  3.  The  "hope  of  salvation"  covers  their 
heads  in  the  combat  in  which  they  are  engaged,  which  they  are 
thcrclbre  commanded  to  put  on,  and  wear  as  an  helmet,  1  Tliess.  v.,  8. 
In  writing  to  the  Thessalonians,  the  Apostle  ascribes  to  God  and  the 
Lord  Jesus  Christ  the  everlasting  consolation,  and  good  hope  through 
grace,  which  had  been  given  to  them.  And  he  prays  for  the  believers 
at  Rome  that  the  God  of  hope  may  fill  them  with  all  joy  and  peace 
in  believing,  and  that  they  might  abound  in  hope  through  the  power 
of  the  Holy  Ghost. 

This  good  hope  through  grace,  then,  as  well  as  a  conscience  purged 
from  dead  works, — the  duty  of  possessing  which  no  Christian  will 
deny — stand  inseparably  connected  with  the  personal  assurance  of  an 
interest  in  the  Saviour,  and  all  of  them  lie  at  the  foundation  of  love  to 
God,  and  consequently  of  acceptable  obedience  to  him.  We  love  him 
when  we  see  that  he  hath  loved  us,  and  that  his  Son  is  the  propitia- 
tion for  our  sins.  "  Thy  loving  kindness  is  before  mine  eyes,  and  I 
have  walked  in  thy  truth,"  Psal.  xxvii.,  3.  "  Lord,  I  have  hoped  for 
thy  salvation,  and  done  thy  commandments,"  Psal.  cxix.,  166.  In 
this  manner  was  David  led  to  serve  God.  When,  according  to  the 
precious  promise  of  our  blessed  Lord,  the  Spirit  lakes  of  the  things 
that  are  his — the  glory  of  his  person,  and  the  perfection  of  his  work 
— and  discovers  them  to  us,  we  then  know  whom  we  have  believed, 
the  conscience  is  discharged  from  guilt,  and  thus  iioping  in  God,  and 
having  our  hearts  enlarged,  we  run  the  way  of  his  commandments, 
Psal.  cxix.,  32,  and  bring  forth  the  fruits  of  the  Spirit,  love,  joy,  and 
peace.  But  how  can  there  be  love  without  a  sense  of  reconciliation 
with  God  ;  and  how  can  the  fruits  of  joy  and  peace  be  brought  forth 
till  the  conscience  is  discharged  from  guilt  ?  It  is  earnestly  and  re- 
peatedly enjoined  on  believers  to  rejoice  in  the  Lord;  but  how  can 
they  rejoice  in  him  unless  they  have  the  persuasion  that  they  belong 
to  him  ?     "  The  joy  of  the  Lord  is  your  strength"  Neh.  viii.,  10. 

"  The  end  of  the  commandment  is  charity,  out  of  a  pure  heart,  and 
of  a  good  conscience,  and  of  failh  unfeigned,"  1  Tim.  i.,  5.  Love 
flows  from  a  pure  heart,  a  pure  heart  from  a  good  conscience,  and  a 
good  conscience  from  true  faith.  The  necessity  of  a  good  conscience, 
in  order  to  acceptable  obedience  to  God,  is  forcibly  pointed  out,  Heb. 
ix.,  14.  "  How  much  more  shall  the  blood  of  Christ,  who  through  the 
eternal  Spirit  offered  himself  without  spot  to  God,  purge  your  con- 
science from  dead  works  to  serve  the  living  God."  Till  this  takes 
place,  all  a  man's  doings  are  dead  works,  or,  as  the  Apostle  expresses 
it  in  the  7th  chapter  of  this  Epistle,  "fruit  unto  death."  An  evil  or 
guilty  conscience  leads  a  inan  to  keep  at  a  distance  from  God,  like  Adam, 
who,  conscious  of  his  guilt,  hid  lumself  among  the  trees  of  the  garden. 


440  ROMANS    VIII.,    39. 

But  when  the  conscience  is  made  good,  iliat  is,  is  at  peace,  the  heart  is 
piirifir(t,  and  love  is  produced.  Then,  and  not  till  then,  when  ascril)ing 
praise  to  the  Lamb  who  has  washed  us  from  our  sins  in  his  own  hlood, 
and  hiu'ing  a  sense  of  reroiieihation  with  (Jod,  and  of  the  crijovniont 
of  his  favor,  we  serve  him  in  newness  of  spirit,  and  not  in  the  oldness 
of  the  \vUcv — not  from  servile  fear,  hut  witli  gratitude  and  filial  affection. 
Thus  having  ])oldness  to  enter  into  the  lioliest  l)y  the  hlood  of  .lesus,  by 
a  new  and  living  way,  which  he  iialh  consecrated  for  us  through  the 
veil,  that  is  to  say,  his  flesh  ;  and  having  an  High  I'riest  over  the  House 
of  (Jod,  we  draw  near  with  a  true  lieart,  in  the  full  assurance  of  faith, 
having  our  hearts  sprinkled  from  an  evil  conscience,  and  our  bodies 
washed  with  pure  water.  We  enjoy  the  persuasion  that,  by  his  mercy, 
we  are  saved  by  the  washing  of  regeneration  and  renewing  of  the 
Holy  (ihost.  "  Come  unto  me  and  I  will  give  you  rest."  What  is 
lliis  rest  but  that  peace  and  repose  of  the  soul  which  can  never  be 
found  but  in  God  ?  Then  we  can  adopt  the  language  of  the  Psalmist, 
"  I  will  go  unto  God  my  exceeding  joy." 

The  Spirit  of  God  being  holy,  will  not  produce  Christian  assurance 
without,  at  the  same  time,  producing  sanctification,  and  by  this  sancti- 
fication  tiie  persuasion  is  confirmed  of  our  communion  with  (iod  ;  for 
although  our  sanctification  be  imperfect,  it  is  a  certain  mark  of  our 
election.  When  we  feel  a  holy  sadness  for  having  offended  God,  we 
enjoy  the  blessedness  of  those  who  mourn,  and  are  assured  that  we 
shall  be  comforted.  When  we  hunger  and  thirst  after  righteousness, 
we  have  the  promise  that  we  shall  be  filled.  This  mourning  for  sin, 
and  thirsting  after  righteousness,  on  which  the  Saviour  pronounces  his 
blessing,  can  only  proceed  from  the  Spirit  of  God,  and  not  from  the 
desire  of  the  carnal  mind,  which  is  enmity  against  (xod.  The  fruits 
of  the  Spirit  are  first  produced  by  believing  in  Christ,  trusting  in  him, 
and  regarding  what  he  has  done  witiiout  us,  and  are  increased  and  con- 
firmed by  what  he  is  doing  within  us.  Abounding  in  the  fruits  of 
righteousness,  we  make  our  calling  and  election  sure.  Keeping  his 
commandments,  we  prove  our  love  to  our  Saviour,  and  he  manifests 
himself  to  us  as  he  doelh  not  unto  the  world. 

Personal  application,  or  the  appropriation,  of  faith  is  often  signalized 
in  Scripture.  Moses  says,  "  The  Lord  is  my  strength  and  my  song, 
and  lie  is  become  my  salvation,  he  is  my  God,"  Ex.  xv.,  2.  Job  says, 
"I  know  that  my  Redeemer  liveth,  and  tliat  he  shall  stand  at  the  latter 
day  upon  earth  ;  and  though  after  my  skin  worms  destroy  this  body, 
yet  in  my  fl(>sh  shall  I  see  God,"  JoIj  xix.,  25.  "  J  know,"  says  David, 
"  that  (Jod  is  for  me,"  Ps.  Ivi.,  5.  "  Tiie  Lord  is  my  shepherd,  I  shall 
not  want,"  Ps.  xxiii.,  1.  "  The  Lord  is  the  portion  of  mine  inheritance 
and  of  my  cup,"  Ps.  xvi.,  4.  "  I  will  love  thee,  O  Lord,  my  strength. 
The  Lord  is  my  rock,  and  my  fortress,  and  my  deliverer  ;  my  God, 
my  strength,  in  whom  I  will  trust ;  my  buckler,  and  the  horn  of  my 
salvation,  and  my  high  lower,"  Ps.  xviii.,  L  "  I  know,"  says  Paul, 
"whom  I  have  believed."  John  says,  "  We  have  known  and  believed 
the  love  that  God  hath  to  us."  Peter,  classing  himself  with  those  to 
whom  he  wrote,  blesses  God  that  he  and  liiey  were  begotten  again  to  a 


ROMANS    VIII.,    39.  441. 

lively  Iiope  of  an  inheritance  reserved  in  Heaven  ;  anH  rcferrin;^  to  llieir 
final  perseverance  lie  adds,  that,  they  were  kepi  by  the  power  of  (xod 
through  faith,  nnto  salvation.  In  the  hope  of  that  salvation,  those  who 
received  the  doctrine  of  the  Apostles  rejoiced  as  soon  as  it  was  an- 
nounced to  thenn.  Acts  ii.,  41  ;  viii.,  39  ;  xvi.,  84.  Their  joy,  then, 
had  not  its  source  in  reflection  on,  or  consciousness  of  their  faith,  or  its 
effects,  ahhough  afterwards  so  confirmed,  but  arose  in  the  first  instance 
from  the  view  they  had  of  the  glory  and  all-sufficiency  of  the  Saviour, 
and  his  perfect  righteousness  made  theirs  by  faith,  resting  on  the  Divine 
warrant  and  promise.  "  In  whom  we  iiave  boldness  and  access  with 
confidence  by  the  faith  of  him,"  Eph.  iii.,  12. 

Although  the  assurance  of  sense  be  confirmatory  of  the  assurance  of 
faith,  it  is  not  so  strong  as  the  latter.  "  Sanctification,"  says  Ruther- 
ford, "  does  not  evidence  justification  as  faith  doth  evidence  it,  with 
such  a  sort  of  clearness,  as  light  evidences  colors,  though  it  be  no  sign 
or  evident  mark  of  them  ;  but  as  smoke  evidences  fire,  and  as  the 
morning  star  in  the  east  evidencelh  the  sun  will  shortly  rise  ;  or  as  the 
streams  prove  there  is  a  head-spring  whence  they  issue  ;  though  none 
of  these  make  what  they  evidence  visible  to  the  eye  ;  so  doth  sancti- 
fication give  evidence  of  justification,  only  as  marks,  signs,  effects,  give 
evidence  of  the  cause.  But  the  light  of  faith,  the  testimony  of  the 
Spirit  by  the  operation  of  free  grace,  will  cause  us,  as  it  were  with 
our  eyes,  to  see  justification  and  faith,  not  by  report,  but  as  we  see  the 
sun's  light." 

If  it  be  objected  that  a  man  cannot  know  that  he  has  faith  without 
seeing  its  effects,  it  is  replied  that  tins  is  contrary  to  fact.  When  a 
thing  is  testified,  or  a  promise  is  made  to  us,  we  know  whether  or  not 
we  believe  it,  or  trust  in  it.  According  to  this  objection,  when  Philip 
said,  "  tf  thou  believest  with  all  thine  heart,  thou  inayest,"  the  Eunuch 
should  have  replied,  you  ask  me  to  tell  you  a  thing  I  cannot  know;  but 
instead  of  this  lie  answers,  "  I  believe."  When  the  Lord  asked  the 
blind  man,  "  Believest  thou  in  the  Son  of  God  ?"  he  did  not  ask  a 
question  which  it  was  impossible  to  answer.  Does  the  Spirit  of  God 
cry  in  the  hearts  of  believers,  Abba,  Fallier,  and  witness  with  their 
spirits  that  they  are  the  children  of  God,  without  their  being  able  to 
know  it  ?  If,  however,  the  flesh  raises  doubts  in  the  believer  from  the 
weakness  of  his  faith,  he  should  consider  that  the  weakness  of  his  faith 
does  not  prevent  it  fr'^n  being  true  faith  ;  that  God  accepts  not  the 
perfection  but  the  reality  of  faith  ;  that  Jesus  Christ  recognized  the 
faith  of  him  who  said,  "  Lord,  I  believe,  help  thou  my  unbelief,"  and 
that  these  doubts  are  not  in  his  faith,  but  opposed  to  it.  They  are  in 
the  flesh  which  the  believer  resists,  and  says  with  Paul,  "  Now,  if  I 
do  what  I  would  not,  it  is  no  more  I  that  do  it,  but  sin  that  dwelleth 
in  me." 

"  In  the  first  act  of  believing,"  says  Mr.  Bell,  in  his  work  on  the 
Covenants,  "  sinners  have  no. evidence  of  grace  in  themselves  ;  they 
feel  nothing  within  but  sin,  they  see  a  word  without  them  as  the  sole 
foundation  of  faith,  and  on  that  alone  they  build  for  eternity  ;  this  is  a 
point   of  no  small  importance  to   saints   and  sinners.     Many   of  the 


442  ROMANS    VIII.,    39. 

modern  builders  arc  at  great  pains  to  keep  their  hearers  from  all  confi- 
dence, till  tliey  first  discern  the  evidences  of  grace  in  their  hearts,  and 
having  got  evidence,  then,  and  not  till  then,  can  they  have  any  just, 
lawful,  or  well-grounded  confidence  ;  nay,  they  seem  prclly  plainly  to 
intiuiate  that  a  sinner's  rii^ht  to  Olirist  turns  on  something  wroujilit  in 
him,  or  ilonc  by  him,  and  till  he  have  evidence  of  this  he  can  claim  no 
interest  in  Christ,  nor  assure  himself  of  salvation  by  him  ;  according  to 
this,  Christ,  the  tree  of  life,  is  forbidden  fruit,  which  the  sinner  must 
not  touch  till  he  has  seen  inward  evidence.  I  confess  I  have  not  so 
learned  Christ ;  the  sinner's  right  to  Christ  turns  not  at  all  upon  any 
inward  gracious  (pialifications,  but  purely  on  the  Divine  warrant  reveal- 
ed in  the  word  ;  faith  is  not  a  qualification  in  order  to  come  to  Christ, 
but  the  coming  itself;  it  is  not  our  ripht  to  Christ,  but  our  takinj^  and 
receiving  him  to  ourselves  on  the  footing  of  the  right  conveyed  liy  the 
gospel  offer." 

"  'Tis  a  thing  of  huge  dilficulty,"  says  Archbishop  Lcighton,  "  to 
bring  men  to  a  sense  of  their  natural  misery,  to  see  that  they  have  need 
of  a  Saviour,  and  to  look  out  for  one  ;  but  then  being  brought  to  that, 
'tis  no  less,  if  not  more  difficult,  to  persuade  them  that  Christ  is  he; 
that  as  ihcy  have  need  of  him,  so  they  need  no  more,  he  being  able  and 
sufficient  for  them.  All  the  waverings  and  fears  of  misbelieving  minds 
do  spring  from  dark  and  narrow  ap|)reliensions  of  Jesus  Christ.  All 
the  doubt  is  not  of  their  interest,  as  lliey  imagine  ;  they  who  say  so, 
and  think  it  is  so,  do  not  perceive  the  bottom  and  root  of  their  own 
malady  :  They  say,  they  do  no  whit  doubt  but  that  he  is  able  enough, 
and  his  righteousness  large  enough  ;  but  all  the  doubt  is,  if  he  belong 
to  me.  Now,  I  say,  this  doubt  arises  from  a  defect  and  doubt  of  the 
former,  wherein  you  suspect  it  not.  Why  doubtest  thou  that  he  be- 
longs to  thee?  Dost  thou  fly  to  him,  as  lost  and  undone  in  thyself? 
Dost  thou  renounce  all  that  can  be  called  thine,  and  seek  thy  life  in 
him  ?  Then  he  is  thine.  He  conic  to  .seek  and  to  save  that  which  was 
lost.  Oh  !  but  I  find  so  much,  not  only  former,  but  still  daily  renewed 
and  increasing  guiltiness.  Why  ?  Is  he  a  sufficient  Saviour?  Or,  is 
he  not  ?  If  thou  dost  say,  he  is  not,  then  it  is  manifest  that  here  lies 
the  defect  and  mistake.  If  thou  sayest  he  is,  then  hast  thou  answered 
all  thy  objections  of  that  kind ;  much  guiltiness,  much  or  little,  old 
or  new,  neither  helps  nor  hinders,  as  to  thy  interest  in  him,  and 
salvation  by  him.  And  for  dispelling  of  these  mists,  nothing  can  be 
more  effectual  than  the  letting  in  oi  those  gospel  beams,  the  clear  ex- 
pressions of  his  riches  and  fulness  in  the  Scriptures,  and  eminently 
this,  made  of  God,  wisdom,  and-  ri^iJiteousness. 

The  religion  of  the  Church  of  Rome  leaves  a  man  nothing  but 
doubts  respecting  his  salvation.  It  teaches,  as  has  been  formerly  re- 
marked, that  a  Christian  should  believe  in  general  the  promises  of  God, 
while  personal  application  of  these  promises,  and  assurance  of  God's 
love,  it  calls  presumption.  This  subject  was  one  of  the  grand  points  of 
discussion  between  that  Church  and  the  Reformers.  But  how  many 
Protestants  have  forsaken  the  ground  which  their  predecessors  here 
occupied,  and  have  gone  overdo  that  of  their  opponents  !     The  doctrine 


ROMANS    VIII,,    39.  443 

of  the  duly  of  our  personal  assurance  of  salvation,  and  the  persuasion 
of  our  inlerest  in  Christ,  is  denied  by  many,  and  doubts  concerning  this 
are  even  converted  into  cviticnces  of  faith,  although  they  are  directly 
opposed  to  it.  Doubts  of  a  personal  interest  in  Christ  arc  evidences 
either  of  little  faith  or  of  no  faith.  "  0  thou  of  little  faith,  wherefore 
didst  thou  doubt?"  If  this  assurance  were  built  on  anything  except 
on  the  foundation  that  God  himself  hath  laid,  it  would  indeed  be  emi- 
nently presumptuous.  But  in  opposition  to  such  opinions,  the  Apostle 
John  has  written  a  whole  Epistle  to  lead  Christians  to  this  assurance. 
"  He  that  believeth  on  the  Son  of  God  hath  the  witness  in  himself ; 
he  that  believeth  not  (iod  hath  made  him  a  liar :  because  he  believeth 
not  the  witness  which  God  hath  witnessed  concerning  his  Son.  And 
this  is  the  witness,  that  God  hath  given  to  us  eternal  life ;  and  this  life 
is  in  his  Son.  He  that  hath  the  Son  hath  life  ;  and  lie  that  hath  not 
the  Son  of  (j!*d  hath  not  life.  These  things  iiave  I  written  unto  you 
that  believe  on  the  name  of  the  Son  of  God,  that  ve  may  know  that  ye 
have  eternal  life,  and  that  ye  may  believe  on  the  name  of  the  Son  of 
God."  "This  assurance,"  says  xArchbishop  Leighton,"  is  no  enemy 
to  holy  diligence,  nor  friend  to  carnal  security  ;  on  the  contrary,  it  is 
the  only  tlung  that  doth  eminently  enable  and  embolden  the  soul  for  all 
adventures  and  services.  Base  fears  and  doubtings,  wherein  some 
place  much  of  religion,  and  many  weak  Christians  seem  to  be  in  that 
mistake,  to  think  it  a  kind  of  holy  spiritual  temper  to  be  questioning 
and  doubting.  I  say,  then,  base  fears  can  never  produce  anything  truly 
generous,  no  height  of  obedience,  they  do  nothing  but  entangle  and 
disable  the  soul  for  every  good  work  ;  perfect  love  casts  out  this  fear, 
and  works  a  sweet  unperplexing  fear,  a  holy  wariness  not  to  offend, 
which  fears  nothing  else.  And  this  confidence  of  love  is  the  great 
secret  of  comfort  and  of  ability  to  do  God  service.  Nothing  makes  so 
strong  and  healthful  a  constitution  of  soul  as  pure  love  ;  it  dare  submit 
to  God,  and  resign  itself  to  him  ;  it  dare  venture  itself  in  his  hand,  and 
seeks  no  more  but  how  to  please  him.  A  heart  thus  composed  goes 
readdy  and  cheerfully  unto  all  services,  to  do,  to  suffer,  to  love,  to  die 
at  his  pleasure,  and  firmly  stands  to  this,  that  nothing  can  separate  from 
that  which  is  sufficient  to  it,  what  is  all  its  happiness,  the  love  of  God 
in  Christ  Jesus.  It  is  true  that  all  Christians  have  not  alike  clear  and 
firm  apprehension  of  their  happy  and  true  state,  and  scarce  any  of  them 
are  alike  at  all  times ;  yet  they  have  all  and  always  the  same  right  to 
this  slate,  and  to  the  comfort  of  it ;  and  where  they  stand  in  a  right 
light  to  view  it,  they  do  see  it  so,  and  rejoice  in  it.  Many  Christians 
do  prejudice  their  own  comfort,  and  darken  their  spirits  by  not  giving 
freedom  to  faith  to  act  according  to  its  nature  and  proper  principles  ; 
they  will  not  believe  till  they  find  some  evidence,  or  assurance,  wliich 
is  quite  to  invert  the  order  of  the  thing,  and  to  look  for  fruit  without 
settling  a  root  for  it  to  grow  from.  Would  you  take  Christ  upon  the 
absolute  word  of  promise  tendering  him  to  you,  and  rest  on  him,  this 
would  ingraft  you  into  life  itself,  fur  that  he  is,  and  so  those  fruits  of 
the  Holy  Ghost  would  bud  and  tluurish  in  your  hearts  ;  from  that  very 
believing  on  him,  would  arise  this  persuasion,  yea,  even  to  a  gloriation, 


444  ROMANS  VIII.,  39. 

and  an  liamV)le   boasting  in  his  love,  who  shall  accuse,  who  shall  con- 
demn, who  shall  srparate." 

In  opposition  lo  ihc  hohcvcr's  personal  assurance  of  salvation,  Satan 
will  ritprcsenl  to  him  the  number  and  enormity  of  his  sins,  and  the 
strictness  of  God's  justice  which  has  often  fallen  on  those  whom  he 
hardens.  But  believers  will  answer,  we  know  that  to  (Jod  belongelh 
righteousness,  and  unto  us  confusion  of  faces,  but  mercy  and  pardon 
belong  to  the  Lord  our  God.  If  our  sins  ascend  to  heaven,  his  mercy 
is  above  the  heavens.  It  is  true  that  sin  abounds  in  us,  but  where  sin 
abounded  grace  and  mercv  have  much  more  abounded,  and  the  greater 
our  misery,  the  greater  toward  us  is  the  glory  of  the  mercy  of  (iod. 
In  entering  into  Paradise,  our  Lord  Jesus  Christ  has  not  taken  with  him 
angels,  but  the  spirit  of  a  malefactor,  that  we  might  know  that  the 
greatest  sinners  are  objects  of  his  compassion.  He  came  into  the 
world  to  save  sinners,  and  he  calls  to  himself  those  who  afe  heavy  laden 
with  sin.  He  came  to  proclaim  liberty  to  the  captives,  and  the  opening 
of  the  prison  to  them  that  are  bound.  The  more,  then,  that  we  feel  the 
power  of  sin,  the  closer  we  cleave  to  him.  If  Peter,  affrighted,  ex- 
claimed, "  Depart  from  me  ;  for  I  am  a  sinful  man,  O  Lord,"  let  us,  on 
the  contrary,  say,  Lord  Jesus,  we  come  to  thee,  and  the  more  so  be- 
cause we  are  sinners,  for  thou  hast  been  made  sin  for  us  who  knew  no 
sin,  that  wc  might  be  made  the  righteousness  of  God  in  thee.  We 
have  sinned  seventy  times,  and  seventy  times  have  fallen  again  into  sin, 
but  God,  who  commands  us  lo  forgive  offences  even  seventy  limes 
seven,  will  many  more  limes  pardon.  In  comparison  of  his  love  the 
love  of  man  is  not  as  a  drop  lo  the  ocean. 

The  foundation  on  which  believers  repel  doubts  concerning  their  salva- 
tion, rests  on  the  excellence  of  iheir  Mediator,  his  love  and  compassion 
for  them,  the  merit  of  his  ol)edicnce,  and  their  communion  with  him.  As 
to  the  excellence  of  their  Mediator,  he  is  the  eternal  Son  of  God,  the 
beloved  of  the  Father,  for  whom  they  are  beloved  in  him,  and  his  inter- 
cession for  them  is  acceptable  to  God  and  efficacious.  *'  We  have  a 
great  High  Priest,  that  is  passed  into  the  heavens,  Jesus  the  !Son  of 
God."  "  He  is  able  to  save  them  lo  the  uttermost  that  come  unto  God 
by  hira,  seeing  he  ever  livelh  lo  make  intercession  for  them."  It  rests 
on  the  love  and  compassion  of  Jesus.  "  Por  we  have  not  an  High 
Priest  which  cannot  be  touched  with  the  feeling  of  our  infirmities  ;  but 
was  in  all  points  temj)led  like  as  we  are,  yet  without  sin."  His  love  to 
us  has  been  stronger  llian  death,  and  he  iiimself  sailh,  "  Greater  love 
hath  no  man  than  this,  that  a  man  lay  down  his  life  for  his  friends." 
Having  thus  given  himself  for  us,  will  he  reject  us  ?  Having  ascended 
to  heaven,  will  he  forget  us  for  w^hom  he  descended  to  earth,  and  for 
whom,  as  the  forerunner,  he  hath  again  entered  heaven  lo  intercede  for 
us,  lo  prepare  a  place  and  to  receive  us  lo  Iiimself? 

Believers  rest  their  assurance  of  salvation  on  the  merit  of  their  Re- 
deemer's obedience  ;  for  when  their  sins  are  red  as  crimson,  they  shall 
be  made  while  as  snow.  Our  robes  have  been  washed  in  the  blood  of 
the  Lamb,  whose  blood  cleanseth  us  from  all  sin.  It  is  impossible  that 
sin  can  be  more  powerful  to  destroy  us  than  the  grace  of  God  and  the 


ROMANS    VIII.,    39.  445 

merit  of  Jesus  Christ  to  save  us.  We  are  condemned  by  the  law,  but 
in  answer  to  the  law,  we  plead  the  blood  of  Jesus  Christ,  who  hath 
borne  the  curse  of  the  law,  and  who  is  the  end  of  the  lavir  for  righteous- 
ness to  every  one  tliat  belicveth.  We  have  been  condemned  by  the 
justice  of  God,  but  to  this  justice  we  present  the  righteousness  of 
Christ,  who  is,  "  Jehovah  our  righteousness."  (jod  halh  been  angry 
with  us,  but  in  Jesus  Christ  he  hath  not  beheld  iniquity  in  Jacob, 
neither  hath  he  seen  perverseness  in  Israel. 

To  the  temptations  of  Satan,  believers  also  oppose  their  union  with 
Jesus  Christ ;  for  Jesus  Christ  and  they  are  one.  We  are  his  mem- 
bers, bone  of  his  bones,  and  flesh  of  his  flesh  ;  his  obedience  is  our 
obedience  ;  for  as  we  are  one  body  with  him,  we  appear  before  our 
God  in  him.  We  arc  found  in  him,  not  having  our  own  righteousness 
which  is  of  the  law,  but  that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith.  By  union  with  him  we  are 
already  sealed  together  in  heavenly  places  in  Christ.  As  Jesus  Christ 
has  risen  to  die  no  more  but  to  live  eternally,  it  follows  that  the  riglit- 
eousness  which  he  has  wrought,  is  an  everlasting  righteousness,  and 
that  being  united  to  him  as  his  members,  we  derive  from  him  a  life 
which  cannot  fail,  so  that  we  shall  never  die.  For  as  tlie  risen  head 
dies  no  more,  and  his  life  is  an  everlasting  life,  in  like  manner,  who- 
ever receives  spiritual  life  from  him  receives  a  life  which  can  never 
terminate.  Hence  it  follows,  that  the  resurrection  of  Jesus  Christ 
assuring  us  of  our  justification  and  eternal  life,  is  a  source  of  the 
greatest  joy  and  consolation.  The  Psalmist,  accordingly,  prophesying 
of  the  resurrection  of  Clirist,  says,  "  that  his  heart  is  glad,  and  his 
glory  rcjoiceth."  The  first  words  of  Jesus  Christ  to  Mary  after  his 
resurrection,  were,  "  Woman,  why  weepest  thou  ?"  and  to  the  other 
woman,  "  Be  not  afraid,"  and  to  the  disciples,  "  Why  are  ye  troubled  ?" 
His  resurrection  ought  to  wipe  away  tlie  tears  of  his  people,  to  tran- 
quillize their  minds  and  dissipate  their  fears,  by  the  assurance  it  gives 
of  their  acquittal  from  condemnation  before  God,  and  of  the  destruction 
of  him  who  had  the  power  of  death. 

"  The  words  of  Jesus  above  referred  to,"  says  an  eloquent  writer, 
"  are  generally  applicable  to  the  life  of  a  Christian.  He  can  look  upon 
that  rich  field  of  privilege  and  of  promise  placed  before  him  in  the 
Bible,  and  can  say  that  it  is  all  his  own.  And  where  is  the  want  that 
the  blessed  fruits  of  that  field  cannot  supply,  the  distress  which  they 
cannot  relieve,  the  wound  that  they  cannot  heal,  the  fear  that  they 
cannot  quiet,  or  the  sorrow  for  which  they  do  not  furnish  abundant 
consolation  ?  Where,  then,  is  the  cause  of  depression  ?  Friend  of 
Jesus,  why  weepest  thou  ?  If  you  have  an  advocate  with  the  Father 
through  whom  your  sins  are  all  forgiven,  and  you  are  made  a  child  of 
God  :  and  the  Holy  Ghost  is  given  you  as  your  sanctifier  and  com- 
forter; ana  you  are  assured  of  having  Almighty  iiuwer  for  your  sup- 
port, and  unerring  wisdom  for  your  guide,  and  heaven  for  your  eternal 
home,  what  can  overbalance  or  suppress  the  joy  which  naturally  results 
from  such  privileges  as  these  ?  Trials  we  may,  we  must  meet  with  ; 
but  can  these  depress  us,  when  we  know   that  our  light  altliclion, 


446  ROMANS    VIII.,    39. 

which  is  hut  for  a  m(«nicnt,  workoth  for  \is  a  far  more  exceeding,  even 
an  eternal  \vri<rht  of  glory  ?  If  tried  hy  bodily  pain,  \vc  feel  more 
keenly  ihc  liappincss  of  the  hope  which  anticipates  the  time  when  we 
shall  have  a  buildin£r  of  (iod,  a  honso  not  made  with  hands,  eternal  in 
the  heavens  !  Worldly  losses  wdl  not  overwhelm  us.  if  we  know  tjiat 
we  arc  undoubted  heirs  of  an  inheritance  that  is  incorruptible,  nndc- 
filed,  and  that  fadeth  not  away.  Frienils  may  change,  but  we  will  be 
comforted  by  the  assurance  that  in  Christ  we  have  a  brother  born  for 
adversity  ;  nay,  a  friend  that  stickelh  closer  than  a  brother.  There 
rolls  between  us  and  our  Father's  house,  the  deep  and  restless  tide  of 
this  world's  corruption,  through  which  we  must  of  necessity  pass,  and 
the  deeper  and  still  more  dangerous  tide  of  corruptions  of  our  hearts, 
and  We  are  surrounded  by  enemies  on  ever}'  side  ;  and  when  we  feel 
our  own  weakness  we  may  be  ready  to  fear,  lest  we  should  one  day 
fall  by  the  hand  of  some  of  them.  But  every  distressing  fear  is  re- 
moved when  we  recollect  that  we  shall  not  be  tempted  beyond  wliat 
wc  arc  able  to  bear,  and  that,  in  point  of  fact,  there  is  no  limit  to  our 
power,  for  we  can  do  all  things  through  Christ  strengthening  us,  and 
that  the  life  that  is  in  us  is  the  life  of  Christ,  a  life  which  no  power 
can  extinguish  in  any  one  of  Chrisl's  members,  any  more  than  it  can 
extinguish  it  in  our  glorious  Head." 

From  the  28th  verso  to  the  conclusion  of  the  chapter,  the  greatest 
encouragement  is  held  out  to  repose  all  our  confidence  on  the  love  of 
God  in  Christ  Jesus,  with  the  assured  conviction  that  receiving  him,  we 
shall  be  enabled  to  persevere  unto  the  end.  Tlie  impossibility  of  pluck- 
ing his  people  out  of  the  Saviour's  hand,  is  here  established  in  the  most 
triumphant  manner.  Whatever  objection  is  raised  against  it,  is  contrary 
to  the  power  of  Jesus  Christ,  contrary  to  his  love,  to  the  virtue  of  his 
sacrifice,  and  to  the  prevalence  of  his  intercession  ;  contrary  to  the 
operation  of  the  whole  Godhead,  Father,  Son,  and  Holy  Ghost,  in 
every  part  of  the  plan  of  salvation.  If  wc  look  upwards  or  downwards, 
to  heaven  above,  or  the  earth,  or  hell  beneath,  to  all  places,  to  all  crea- 
tures, neither  any  nor  all  of  them  together  shall  prevail  against  us. 
Were  heaven  and  earth  to  combine,  and  all  the  powers  of  hell  to  rise  up, 
they  would  avail  nothing  against  the  outstretched  arm  of  him  who 
makes  us  more  than  conquerors.  The  power  of  Jesus  who  is  our 
head,  ascends  above  the  heavens,  and  descends  beneath  the  depths  ; 
and  in  his  love  there  is  a  breadth,  and  length,  and  depth,  and  height, 
which  passeth  knowledge.  "  Thy  mercy,  O  Lord,  is  in  the  heavens  ; 
and  thy  faithfulness  reacheth  unto  the  clouds.  Thy  righteousness  is 
like  the  great  mountains,  thy  judgments  are  a  great  depth,"  Psal.  xxxv., 
5.  Can  anything  prevail  to  pluck  out  of  the  hands  of  Jesus  Christ 
those  who  have  fled  to  him  as  their  Surety,  those  who  are  members  of 
his  body,  of  his  flesh,  and  of  his  bones  ;  those  whom  he  hath  purchased 
with  his  precious  blood  ? 

The  feelings  of  the  believer  viewed  in  Christ,  as  described  in  the 
close  of  this  chapter,  form  a  striking  contrast  with  what  is  said  in  the 
end  of  the  former  chapter,  where  he  is  viewed  in  himself.  In  the  con- 
templation of  himself  as  a  sinner  he  mournfully  exclaims,  "  O  wretched 


ROMANS    IX.  447 

man  thai  T  am."  In  the  contemplation  of  himself  as  justified  in  Christ, 
he  huKUy  deinaiuls,  who  shall  lay  anything  to  my  charge  ?  Who  is  he 
that  coiidemnclh  ?  Well  may  the  man  who  loves  God  defy  the  uni-  /■> 
verse  to  separate  him  from  tiie  love  of  God  which  is  in  Christ  Jesus  his 
Lord.  Although  at  present  the  whole  creation  groaneth  and  travaileth 
in  pain  together,  although  even  he  himself  groaneth  within  himself,  yet 
all  things  are  working  together  for  his  good  The  Holy  Spirit  is  inter- 
ceding for  him  in  his  heart ;  Jesus  Christ  is  mterceding  for  him  before 
the  throne  ;  God  the  Father  halh  chosen  him  from  eternity,  hath  called 
him,  hath  justified  him,  and  will  finally  crown  him  with  glory.  The 
Apostle  had  begun  this  chapter  by  declaring  that  there  is  no  condemna- 
tion to  them  who  are  in  Christ  Jesus,  ,he  concludes  it  with  the  tri- 
mnphant  assurance  that  there  is  no  separation  from  his  love.  The 
salvation  of  believers  is  complete  in  Christ,  and  their  union  with  him 
indissoluble. 


CHAPTER  IX. 


Through  the  whole  of  the  doctrinal  part  of  this  Epistle,  Paul  has  an  eye 
to  the  state  and  character  of  the  Jewish  nation,  and  the  aspect  which  the 
gospel  bears  towards  them.  In  the  preceding  chapters,  he  had  exhibited 
that  righteousness  which  God  has  provided  for  men,  all  of  whom  are 
entirely  divested  of  any  righteousness  of  their  own,  "none  being  right- 
eous, no,  not  one."  He  had  discoursed  largely  on  the  justification  and 
sanctification  of  believers,  and  now  he  proceeds  to  treat  particularly  of  the 
doctrine  of  predestination,  and  to  exhibit  the  sovereignty  of  God,  in  his 
dealings,  both  towards  Jews  and  Gentiles.  The  way  in  which,  ui  the 
9lh,  10th,  and  11th  chapters,  he  so  particularly  adverts  to  the  present 
state  and  future  destination  of  the  Jews,  in  connection  with  what  regards 
the  Gentiles,  furnishes  the  most  ample  opportunity  for  the  illustration  of 
this  highly  important  subject. 

In  the  8th  chapter  the  Apostle  had  declared  the  glorious  and  exalted 
privileges  of  the  people  of  God.  But  it  was  impossible  for  one  so  ardently 
attached  to  his  own  nation,  and  so  zealously  concerned  for  the  welfare 
of  his  countrymen,  not  to  be  touched  with  the  melancholy  contrast  which 
naturally  arose  to  his  mind,  as  he  turned  from  these  lofty  and  cheering 
contemplations  to  consider  the  deplorable  state  of  apostate  Israel.  If 
there  was  a  people  upon  earth  to  whom  more  than  to  another  the  bless- 
ings of  the  gospel  belonged  as  a  birth-right,  it  was  assuredly  to  the  de- 
scendants according  to  the  flesh  of  Abraham,  of  Isaac,  and  of  Jacob.  But 
they  had  wilfully  rebelled  against  their  God.  They  had  rejected  the 
Messiah,  and  consequently  forfeited  the  rights  and  immunities  secured  to 
their  forefathers  by  covenant.  Their  condition  was  therefore  itself  well 
calculated  to  awaken  the  sympathies  of  Paul,  while  at  the  same  time  it 


448  ROMANS    IX. 

was  necessary  to  \  indicate  the  iaitli fulness  of  Cod,  and  to  prove  that  the 
rejection  of  the  Jews  was  by  no  nicar)S  opposed  to  the  alxsolute  security 
of  (lod's  elect,  on  whicli  he  had  been  so  largely  expatiating.  Tliis  sub- 
ject is  therelore  discussed  in  the  tinee  following  cliapters  ;  and  as  it  is 
one  of  the  greatest  importance,  so  also  it  is  introduced  in  a  manner  the 
most  appropriate,  and  the  most  affecting. 

Scarcely  has  his  sublime  conclusion  to  the  8lh  chapter  terminated, 
wlien,  at  the  beginning  of  the  9lh,  the  triumphant  language  of  victory 
is  exchanged  by  llie  Apostle  for  the  voice  of  commiseration,  in  which  he 
bewails  the  apostasy  of  his  countrymen.  lie  docs  not  dwell  so  much 
upon  the  magnitude  of  their  guilt,  as  he  does  upon  the  memory  of  their 
ancestral  glory  and  ancient  privileges.  He  strongly  affirms  the  ardor 
of  his  afl'ection  for  them  as  his  brethren,  and  feelingly  deplores  the  misery 
of  their  rejected  condition.  Finally,  he  turns  from  this  scene  of  ruin 
and  degradation,  to  declare,  that  their  apostasy,  though  general,  was  not 
universal,  and  to  nredict  the  dawn  of  a  brighter  day,  which  shall  yet 
make  manifest  the  truth  and  faithfulness  of  their  covenant  God,  whose 
purposes  concfrning  Israel  liad  evidently  alike  included  their  present 
rejection  and  fjjture  restoration. 

The  rejection  of  Israel  Paul  proves  to  have  been  from  the  earliest 
periods  oi' their  history  prefigured  by  God's  dealings  towards  them  as  a 
nation.  For,  after  declaring  that  "  they  are  not  all  Israel  which  are  of 
Israel,"  he  adduces  vaiious  and  conclusive  testimonies  in  confirmation  of 
this  truth,  and  thus  forcibly  illustrates  the  conduc  t  of  God  towards  the 
natural  descendants  of  Abraham.  In  following  this  course  of  argument, 
he  draws  a  solenm  and  most  impressive  picture  of  the  sovereignty  of 
God  in  the  general  administration  of  his  government,  and  asserts  the  dis- 
tinction which  God  makes  between  vtssels  of  wrath  and  vessels  of  mercy, 
in  order  "  that  he  might  make  known  the  riches  of  his  glory,  on  the  ves- 
sels of  mercy,  which  lie  had  afore  prepared  unto  glory."  He  further 
affirms  the  calling  of  a  portion  both  of  Jews  and  Gentiles,  with  whom  in 
combination  lie  classes  himself,  as  one  of  those  "  called  of  God,"  con- 
cerning whom  he  had  in  the  preceding  chapter  so  largely  discoursed. 
The  introduction  ol  the  Gentiles  into  the  Church  of  Christ,  as  well  as  of 
a  remnant  or  portion  of  the  Jews,  being  thus  clearly  intimated,  he  shows 
that  both  of  these  events  had  been  expressly  foretold  by  the  prophets, 
who  had  also  affirmed,  that  except  the  Lord  of  Sabaoth  had  lelt  them  a 
seed,  the  national  ruin  of  Israel  would  have  been  as  complete  as  that  of 
Sodom  and  Gomorrah. 

The  Apostle  had  thus  two  great  objects  in  view.  In  the  first  place,  he 
illustrates  the  sovereignty  of  God  as  exhibited  in  the  infallille  accom- 
plishment of  the  Divine  purposes  predicted  by  the  prophets,  which  kd 
to  the  national  rejection  of  the  Jews,  with  the  exception  of  a  remnant 
who  were  savi-d  by  grace.  In  the  sec.onil  place,  he  proves  that  the  pur- 
poses of  God  were  equally  fulfilled  in  bringing  in  the  Gentiles;  and  this 
he  does  in  such  a  way  as  to  cut  off",  on  their  part,  all  pretensions  to  every- 
thing like  meiit,  desert,  or  worthiness,  since,  without  seeking  for  it,  they 
attained  to  the  righteousness  which  is  of  faith. 

Having  established  these  two  important  truths  with  great  force  and 


ROMANS    IX.  449 

clearness,  Paul  accounts  for  the  fact  of  the  Jews  having  stumbled  at,  and 
rejected  the  Messiah.  He  shows  that  the  Messiah  had  been  character- 
ized by  the  prophets  as  "  that  stumbling  stone  "  which  God  had  laid  in 
Zion  ;  and  that  the  Jews  stumbled  in  consequence  of  their  ignorance  of 
the  righteousness  which  God  had  provided  in  the  fulfilment  of  his  violated 
law,  and  of  their  vain  attempt  to  establish  a  righteousness  of  their  own. 
His  discussion  of  this  topic  is  thus  most  appropriately  introduced.  It  is 
also  in  the  last  degree  important,  as  furnishing  additional  confirmation 
of  the  sovereignty  of  God,  which  is  here  exhibited  in  the  certainty  of 
the  accomplishment  of  his  purposes  ;  while  it  is  testified  how  well  merited 
was  that  punishment  of  rejecting  and  casting  off  the  great  body  of  the 
Jews.  Paul  sums  up  the  whole  by  appealing  at  the  end  of  the  10th 
chapter,  to  the  testimonies  of  Moses  and  Isaiah,  in  confirmation  of  what 
he  had  advanced.  But  still  as  the  apostasy  was  so  general,  it  might  be 
concluded  that  God  had  for  ever  cast  off  the  Jewish  nation,  and  had 
thus  made  void  the  promises  made  to  the  fathers.  This  error  he  once 
more  encounters,  and  largely  confutes  in  the  11th  chapter;  where  he 
shows  most  conclusively,  that  in  whatever  form  it  presents  itself  it  can- 
not abide  the  test  of  truth.  So  far  is  this  from  being  the  case,  that  in 
the  infallible  dispensations  of  God,  a  period  will  arrive  when  the  Re- 
deemer shall  come  out  of  Zion,  and  turn  away  ungodliness  from  Jacob, 
when  the  whole  of  Israel  shall,  as  one  people,  be  brought  within  the 
bond  of  that  new  covenant  established  with  the  house  of  Israel,  and 
with  the  house  of  Judah,  of  the  blessings  of  which  they  shall  all  par- 
take. The  three  following  chapters  thus  hold  a  very  distinguished  place 
in  this  most  instructive  Epistle,  and  exhibit  in  a  manner  the  most  com- 
prehensive, as  well  as  conspicuous  and  edifying,  the  sovereignty  of  God 
in  the  government  of  the  world,  and  the  character  of  his  dealings  towards 
men  in  the  whole  of  the  Divine  administration. 

As  the  nation  of  Israel  were  types  of  the  true  Israel,  and  as  their 
rejection  might  seem,  as  has  been  observed,  to  militate  against  the  secur- 
ity of  the  people  of  God,  it  was  necessary  in  this  ninth  chapter  to  enter 
fully  upon  the  subject.  It  was,  however,  one  sure  to  be  highly  oflTensive 
to  the  Jews,  and  therefore  Paul  introduces  it  in  a  manner  calculated,  as 
far  as  possible,  to  allay  their  prejudices  against  him,  while  at  the  same 
time  he  does  not  in  this  matter  shun  to  declare  the  whole  counsel  of  God, 
for  the  instruction  of  those  to  whom  he  wrote. 

After  expressing  the  grief  with  which  he  contemplated  his  country- 
men, without  specifying  its  cause,  he  enumerates  their  distinguished 
privileges  as  a  nation.  He  then  adverts  to  their  being  rejected  of  God, 
though  not  directly  mentioning  it,  and  begins  with  observing,  that  it 
could  not  be  said  that  among  them  the  word  of  God  had  taken  none 
effect.  God  had  promised  to  be  a  God  to  Abraham,  and  to  his  seed,  and 
although  the  greater  part  of  Israel  were  now  cast  off,  that  promise  had 
not  failed.  When  God  said  to  Abraham,  in  Isaac  shall  thy  seed  be 
called,  he  intimated  that  the  promise  did  not  refer  to  all  his  children, 
but  to  a  select  number.  Isaac  was  given  to  Abraham  by  the  special 
promise  of  Jehovah ;  and  further,  in  the  case  of  Rebecca,  one  of  her 

29 


450  ROMANS    IX.,    1. 

children  was  a  child  of  promise,  the  oilier  was  not,  and  this  was  inti- 
nialed  hetore  they  were  born.  In  order  to  silence  all  objections  against 
this  proceeding,  as  if  the  Almighty  could  be  charged  with  injustice, 
Paul  at  once  appeals  to  the  sovereignty  of  God,  who  disposes  of  his 
creatures  as  to  him  seems  good.  Especially  he  refers  to  what  God  had 
said  to  Moses,  as  recorded  in  the  Scriptures,  when  he  made  all  liis  good- 
ness to  pass  before  him,  tiiat  he  will  have  mercy  on  whom  he  will  have 
mercy;  thus  intimating  that  his  favors  were  his  own,  and  that,  in  be- 
stowing, or  witliliolding  them,  there  was  no  room  for  injustice.  Against 
this  view  of  God's  sovereignty,  the  pride  of  man,  until  subdued  by 
grace,  rises  with  rebellious  violence,  but  such  is  its  importance — such  its 
tendency  to  abase  the  sinner  and  exalt  the  Saviour — that  Paul  dwells  on 
it  in  both  its  aspects,  not  only  as  exhibited  in  the  exercise  of  mercy  on 
whom  he  will,  but  also  in  hardening  whom  he  will.  In  acting  both  in 
the  one  way  and  the  other,  he  declares  that  God  contemplates  his  own 
glory.  This  leads  the  Apostle  immediately  to  the  election  of  those 
whom  God  had  prepared  to  be  vessels  of  mercy,  both  from  among  the 
Jews  and  the  Gentiles.  These  in  reality  were  the  only  children  of  pro- 
mise of  whom  Isaac  was  a  type,  Gal.  iv.,  28.  On  the  other  hand,  the 
rejection  of  the  great  body  of  Israel,  so  far  from  being  contrary  to  the 
Divine  purpose,  had  been  distinctly  predicted  by  their  own  prophets. 
He  closes  the  chapter  by  showing,  that  while  this  rejection  had  taken 
place  according  to  the  counsel  of  God,  its  immediate  occasion  was  the 
culpable  ignorance  and  prejudice  of  the  Jews  themselves  in  seeking 
acceptance  with  God  by  their  own  righteousness,  instead  of  submitting 
to  the  righteousness  of  God  brought  in  by  the  Messiah. 

The  manner  in  which  Paul  has  treated  the  subject  of  this  chapter 
furnishes  an  opportunity  of  illustrating  the  doctrine  of  election  to  eternal 
life,  to  which,  in  the  one  preceding,  he  had  traced  up,  as  to  their  origin, 
all  the  privileges  of  believers  in  Christ.  It  likewise  gives  occasion  to 
exhibit  the  sovereignty  of  God,  as  all  along  displayed  respecting  the 
nation  of  Israel.  In  this  manner  the  astonishing  fact  is  at  the  same 
time  accounted  for,  that  so  great  a  portion  of  the  Jews  had  rejected  the 
promised  Messiah,  while  a  remnant  among  them  at  that  time,  as  in 
every  preceding  age.  acknowledged  him  as  their  Lord.  Mr.  Stuart  says, 
that  "  with  the  eighth  chapter  concludes  what  may  appropriately  be 
termed  the  doctrinal  part  of  our  Epistle."  But  if  the  sovereignty  of 
God  be  a  doctrine  of  divine  revelation,  this  assertion  is  evidently  erro- 
neous. Without  the  development  of  this  important  doctrine,  which 
accounts  for  the  fact  of  the  election  of  some,  and  the  rejection  of  others, 
the  Epistle  would  not  be  complete. 

V.  1. — I  say  the  truth  in  Cliriat,  1  lie  not,  my  conscience  also  bearing  me  witness  in 
the  Holy  Ghost. 

/  sai/  the  truth. — The  Jews  regarded  the  Apostle  Paul  as  their  most 
determined  enemy.  What  therefore  he  was  about  to  declare  concerning 
his  great  sorrow  on  ac<;ount  of  the  present  state  of  his  countrymen, 
would  not  easily  procure  from  them  credit.  Yet  it  was  a  truth  which  he 
could  afl&rra  without  hypocrisy,  and  with  the   greatest  sincerity.     In 


ROMANS    IX.,    2,  3.  451 

Christ. — Paul  was  speakinp;  as  one  united  to,  and  belonging  to,  Christ — 
acting  as  in  his  service.  This  is  a  most  solemn  asseveration,  and  im- 
plies, that  what  he  was  affirming  was  as  true  as  if  Christ  himself  had 
spoken  it.  A  reference  to  Christ  would  have  no  weight  with  the  Jews. 
It  appears,  therefore,  that  the  Apostle  adopted  this  solemn  language 
chiefly  with  the  view  of  impressing  those  whom  he  addresses  with  a 
conviction  of  his  sincerity,  and  also  to  prove  that  what  he  was  about  to 
say  respecting  the  rejection  of  the  Jewish  nation  did  not  arise,  as  might 
be  supposed,  from  any  prejudice,  or  dislike  to  his  countrymen.  /  lie 
not. — This  is  a  repetition,  but  not  properly  tautology.  In  certain  situa- 
tions an  assertion  may  be  frequently  in  substance  repeated,  as  indicating 
the  earnestness  of  the  speaker.  The  Apostle  dwells  on  the  statement, 
and  is  not  willing  to  leave  it  without  producing  the  effect.  My  con- 
science also  bearing  me  laitness. — For  the  sincerity  of  his  love  for  the 
Jewish  nation,  the  Apostle  appeals  to  his  conscience.  His  countrymen 
and  others  might  deem  him  their  enemy ;  they  might  consider  all 
his  conduct  towards  them  as  influenced  by  hatred  ;  but  he  had  the  testi- 
mony of  his  conscience  to  the  contrary.  In  the  Holy  Ghost. — He  not 
only  had  the  testimony  of  his  conscience,  but  what  precluded  the  possi- 
bility of  his  deceiving,  he  spoke  in  the  Holy  Ghost — he  spoke  by  inspi- 
ration. 

V.  2,  3. — That  I  have  great  heaviness  and  continual  sorrow  in  my  heart  (for  I  could 
wish  that  myself  were  accursed  from  Christ)  for  my  brethren,  my  kinsmen  according 
to  the  flesh. 

Many  interpretations  have  been  given  of  this  passage.  Calvin  sup- 
poses that  Paul,  actually  in  "  a  state  of  ecstasy,"  wished  himself  con- 
demned in  the  place  of  his  countrymen.  "  The  additional  sentence," 
he  says,  "  proves  the  Apostle  to  be  speaking,  not  of  temporal,  but  eter- 
nal death  ;  and  when  he  says  from  Christ,  an  allusion  is  made  to  the 
Greek  word  anathema,  which  means  a  separation  from  anything. 
Does  not  separation  from  Christ  mean,  being  excluded  from  all  hopes 
of  salvation  ?"  Such  a  thing  is  impossible,  and  would  be  highly  im- 
proper. This  would  do  more  than  fulfil  the  demands  of  the  law,  it 
would  utterly  go  beyond  the  law,  and  would  therefore  be  sinful ;  for 
all  our  affections  ought  to  be  regulated  by  the  law  of  God.  Some  un- 
derstand it  of  excommunication.  But  the  Apostle  could  not  be  excom- 
municated by  Christ,  except  for  a  cause  which  would  exclude  him  from 
heaven,  as  well  as  from  the  Church  on  earth.  He  could  not  be  ex- 
communicated without  being  guilty  of  some  sin  that  manifested  him 
to  be  an  unbeliever.  It  is  not  possible  that  one  speaking  in  the  Holy 
Ghost  could  wish  to  be  in  such  a  state.  Paul's  affection  for  his 
countrymen  is  here  indeed  expressed  in  very  strong  terms,  but  the  mean- 
ing often  ascribed  to  it  is  not  for  a  moment  to  be  admitted.  That  any 
one  should  desire  to  be  eternally  separated  from  Christ,  and  conse- 
quently punished  with  everlasting  destruction  from  the  presence  of  the 
Lord,  is  impossible.  The  law  commands  us  to  love  our  neighbor  as  our- 
selves, but  not  more  than  o\irselves,  which  would  be  the  case,  if  to 
promote  his  temporal  or  spiritual  benefit  we  desired  to  be  eternally 


452  ROMANS    IX.,    2,  .3. 

miserable.  It  sliould  also  be  recollected,  tiiat  it  is  not  only  everlasting 
misery,  but  desperate  and  fanal  enmity  against  God,  that  is  comprised 
in  Paul's  wish  as  it  is  generally  understood.  It  represents  liim  as 
loving  the  creature  more  than  the  Creator.  But  who  could  ever  ima- 
gine that  tlie  desire  to  be  eternally  wicked,  and  of  induljjjing  everlast- 
ing haired  to  (iod,  could  proceed  lr(jm  love  to  Christ,  and  hv  a  proper 
manner  of  expressing  zeal  ibr  his  glory  ?  It  would  be  strange  indeed 
if  Paul,  who  had  just  been  aflirniing,  in  a  tone  so  triumphant,  the  im- 
possibility of  the  comliined  ellorts  of  creation  to  separate  him  from  the 
love  of  Christ,  should  the  moment  after  solemnly  desire  that  this  sepa- 
ration should  take  place,  for  the  sake  of  any  creature,  however  beloved. 

To  understand  the  meaning  of  this  passage,  there  are  three  observa- 
tions to  which  it  is  of  importance  to  attend.  In  the  first  place,  it  is  the 
past,  and  not  the  present  tense,  which  is  employed  in  the  original. 
What  is  rendered  "  I  could  wish,"  should  be  read  in  the  past  tense,  "  I 
■was  wishing,  or  did  wish,"  referring  to  the  Apostle's  state  before  his 
conversion.  The  second  observation  is,  that  the  verb  which,  in  our 
version,  is  translated  "  wish,"  would  have  been  more  correctly  rendered, 
in  this  place,  boast ;  *"  for  I  myself  boasted,  or  made  it  my  boast,  to  be 
separated  tVom  Christ."  For  this  translation,  which  makes  the  Apostle's 
meaning  far  more  explicit,  there  is  the  most  unquestionable  authority.* 
The  third  observation  is,  that  the  first  part  of  the  thiid  verse  should  be 
read  in  a  parenthesis,  as  follows  :  "  I  have  great  heaviness  and  continual 
sorrow  in  my  heart  (for  I  myself  made  it  my  boast  to  be  separated  from 
Christ)  for  my  brethren,  my  kinsmen  according  to  the  flesh."  By  the 
usual  interpretation  the  Apostle  is  understood  to  say,  "  I  have  great 
heaviness  and  continual  sorrow  in  ray  heart,"  and  without  stating  for 
whom  or  for  what,  to  add,  "  I  could  wish  that  myself  were  accursed  from 
Christ  for  my  brethren."  But  it  appears  evident  that  these  words,  for 
my  brethren,  form  the  conclusion  of  ihe  above  expression,  /  Jiuve  ffreat 
heaviness  and  continual  sorrow  in  my  heart.  Paul  hail  himself  for- 
merly made  it  his  boast  to  be  separated  fiom  Christ,  rejecting  him  as 
the  Messiah  ;  and  to  prove  how  much  he  sympathized  with  the  situation 
of  his  countrymen,  in  the  bosom  of  his  lamentation  over  their  fallen 
state,  he  appeals  to  his  former  experience,  when,  betbre  his  conversion, 
he  had  been  in  the  same  unbelief,  and  personally  knew  their  deplorable 
condition,  lie  also  intimates  his  sorrow  in  such  a  manner,  as  to  show- 
that  he  is  far  from  glorying  over  them,  having  been  himself  as  deeply 
guilty  as  they  were;  while, according  to  the  doctrine  he  was  inculcaling, 
it  was  in  no  respect  to  be  ascribed  to  his  own  merits,  that  he  was 
happily  delivered  from  that  awful  condemnation  in  which,  with  grief,  he 
beheld  them  now  standing. 

Paul's  sorrow  was  for  those  whom  he  calls  his  brethren.  This  does 
not  respect  a  spiritual  relationship,  as  the  term  brethren  so  generally 
denotes  in  the  New  Testament,  but  natural  relationship,  as  Paul  here 
explains  it,  when  he  adds,  my  kinsmen  according  to  the  Jlesh.     His 

*  .Sec  for  example  the  Sixtli  Book  of  the  Iliad,  where  the  s.une  word  occurs,  in  the 
dialogue  between  Diomed  and  (ilaucus,  and  could  not  be  rendered  otherwise. 


ROMANS   IX.,   5.  453 

sorrow  for  them  is  the  subject  of  his  testimony,  which,  in  a  manner  so 
solemn,  he  had  confirmed  in  the  preceding  verse.  Instead  of  gloryino" 
over  their  calamities  and  rejection,  he  forgot  his  own  wrongs,  and  their 
cruel  persecutions,  in  the  inexpressible  affliction  with  which  he  contem- 
plated their  obstinate  unbelief  with  all  its  fatal  consequences.  In  this 
we  may  discern  a  characteristic  of  a  Christian.  He  who  has  no  sorrow 
for  the  perishing  state  of  sinners,  and  especially  of  his  kindred,  is  not 
a  Christian.  No  man  can  be  a  Christian  who  is  unconcerned  for  the 
salvation  of  others. 

V.  4. — Who  are  Israelites ;  to  whom  pertaineth  the  adoption,  and  the  glory,  and  the 
covenants,  and  the  giving  of  the  lavr,  and  the  service  of  God  and  the  promises. 

Paul  here  recognizes  and  enumerates  the  great  external  privileges  be- 
longing to  the  Jews  which  aggravated  his  profound  sorrow,  on  account 
of  their  rejection  of  the  Messiah,  and  their  consequent  deplorable  condi- 
tion. Who  are  Israelites. — That  is  the  most  honorable  people  on  earth  ; 
the  descendants  of  him  who  as  a  Prince  had  power  with  God.  They  had 
the  name,  because  that  of  Israel  was  given  to  Jacob  their  father  by  God, 
when  vouchsafing  so  striking  apre-intimation  of  his  future  manifestation 
in  the  flesh.  Adoption. — That  is,  the  nation  of  Israel  was  a  nation  adopt- 
ed by  God  as  a  type  of  the  adoption  of  his  children  in  Christ  Jesus,  and 
in  that  typical  sense  in  which  they  were  the  children  of  God  as  no  other 
nation  ever  was,  they  are  frequently  spoken  of  in  Scripture,  Exod.  iv., 
22  ;  Jer,  xxxi.,  9-20.  In  this  way  our  Lord  himself  recognizes  them, 
when  anticipating  their  rejection,  he  says,  "  The  children  of  the  king- 
dom shall  be  cast  out,"  Matt,  viii.,  12.  Glory. — This  most  probably 
refers  to  the  manifestation  of  the  glory  of  God  over  the  mercy-seat  in  the 
Sanctuary.  God  too  set  his  tabernacle  among  the  Israelites,  and  walked 
among  them,  which  was  their  peculiar  glory,  by  which  they  were  dis- 
tinguished from  all  other  nations,  Deut.  iv.,  32-36.  The  glory  of  the 
Lord  appeared  in  the  cloud  that  went  before  them  in  the  wilderness.  It 
often  filled  the  Tabernacle  and  the  Temple.  His  house  was  the  place  of 
his  glory.  Covenants. — The  covenant  with  Abraham,  and  the  covenant  at 
Sinai ;  in  both  of  which  they  were  interested ;  and  all  the  solemn  en- 
gagements which  God  had  entered  into  with  mankind  were  lodged  in 
their  hands  and  committed  to  their  custody.  Gi^nng  of  the  Law — To 
them  the  law  was  given  at  Mount  Sinai ;  and  they  were  the  only  peo- 
ple on  earth  so  distinguished  by  God.  The  service  of  God. — This  refers 
to  the  Tabernacle  and  Temple  service,  or  Mosaic  institutions  of  worship. 
All  other  nations  were  left  to  their  own  superstitious  inventions;  the 
Jews  alone  had  ordinances  of  worship  from  God.  Promises. — The  Jews 
had  received  the  promises  both  temporal  and  spiritual,  especially  those 
that  related  the  Messiah,  Acts  ii.,  39. 

V  5. — Whose  are  the  fathers,  and  of  whom  as  concerning  the  flesh  Christ  came,  who 
is  over  all,  God  blessed  for  ever.     Amen. 

Whose  are  the  fathers. — ^The  Jews  numbered  among  their  illustrious 
progenitors,  Abraham,  Isaac,  and  Jacob  ;  with  others  to  whom  God  had 
been  pleased  to  manifest  himself  in  a  manner  so  remarkable.     Of  iv horn 


454  ROMANS    IX.,    5. 

as  concerning  the  flesh,  Christ  came. — This  was  the  completion  of  all 
the  privileges  which  the  Apostle  here  enumerates.  It  was  a  signal 
honor  to  the  Jewish  nation,  that  the  Messiah  was  by  descent  an  Israelite. 
Coiiccnti/ii^-  tJic  flesh. — This  declares  that  he  was  really  a  man  having 
truly  the  human  nature,  and  as  a  man  of  Jewish  ori:^in.  At  the  same  time 
it  imports  that  he  had  another  nature.  Whu  is  over  all,  God  blessed 
fur  cicr. — This  is  a  most  clear  and  unequivocal  attestation  of  the  Divine 
nature  of  our  Lord  Jesus  Christ.  Every  engine  of  false  criticism  has 
been  employed  by  those  who  are  desirous  to  evade  the  obvious  meaning 
of  this  decisive  testimony  to  the  Godhead  of  our  Lord  Jesus  Christ ;  but 
they  have  never  even  plausibly  succeeded. 

The  awful  blindness  and  obstinacy  of  Arians  and  Socinians  in  their 
explanations,  or  rather  perversions  of  the  word  of  God,  are  in  nothing 
more  obvious  than  in  their  attempts  to  evade  the  meaning  of  this  cele- 
brated testimony  to  the  Godhead  of  our  Lord  Jesus  Christ.  They  often 
shelter  themselves  under  various  readings ;  but  here  they  have  no  tena- 
ble ground  for  an  evasion  of  this  kind.  Yet,  strange  to  say,  some  of 
them  have,  without  tlie  authority  of  manuscripts,  altered  the  original,  in 
order  that  it  may  suit  their  purpose.  There  is  no  difficulty  in  the 
words — no  intricacy  in  the  construction  ;  yet  by  a  forced  construction 
and  an  unnatural  punctuation  they  have  endeavored  to  turn  away  this 
testimony  from  its  obvious  import.  Contrary  to  the  genius  and  idiom  of 
the  Greek,  contrary  to  all  the  usual  rules  of  interpreting  language,  as  has 
often  been  incontrovertibly  shown,  they  substitute  God  be  blessed,  for 
God  blessed  for  ever  ;  or  God  who  is  over  all,  be  blessed,  instead  of,  who 
is  over  all,  God  blessed,  for  ever.  Such  tortuous  explanations  are  not 
only  rejected  by  a  sound  interpretation  of  the  original,  but  manifest  them- 
selves to  be  unnatural,  even  to  the  most  illiterate  who  exercise  an  un- 
prejudiced judgment.  The  Scriptures  have  many  real  difficulties  which 
are  calculated  to  try  or  to  increase  the  faith  and  patience  of  the  Christian, 
and  are  evidently  designed  to  enlarge  his  acquaintance  with  the  word  of 
God,  by  obliging  him  more  diligently  to  search  into  them  and  place  his 
dependence  on  the  Spirit  of  all  truth.  But  when  language  so  clear  as 
in  the  present  passage  is  perverted  to  avoid  recognizing  the  obvious 
truth  contained  in  the  Divine  testimony,  it  more  fully  manifests  the 
depravity  of  human  nature,  and  the  rooted  enmity  of  the  carnal  mind 
against  God,  than  the  grossest  works  of  the  flesh. 

After  speaking  of  the  Messiah's  coming  through  the  nation  of  Israel, 
in  respect  to  his  human  nature,  the  Apostle,  in  order  to  enhance  the 
greatness  of  this  extraordinary  distinction  conferred  upon  it,  here  refers 
to  his  Divine  nature,  to  union  with  which  in  one  person  his  human  na- 
ture was  exalted.  The  declaration  of  his  coming  in  the  flesh  clearly 
imports,  as  has  been  remarked,  that  Christ  had  another  nature.  When 
it  is  said,  1  John  iv.,  3,  that  Jesus  Christ  is  come  in  the  flesh — which 
could  not  be  said  of  a  mere  man,  who  could  come  in  no  other  way — it 
shows  that  he  might  have  come  in  another  way,  and  therefore  implies 
his  pre-existence.  which  is  asserted  in  a  variety  of  passages  of  Scripture. 
Of  such  passages  there  are  four  orders.  The  first  order  consists  of  those 
where  his  incarnation  is  ascribed  to  himself.     "  Behold  I  will  send  my 


ROMANS    IX.,    5.  455 

messenger,  and  he  shall  prepare  the  way  before  me  :  and  the  Lord  whom 
ye  seek  shall  suddenly  come  to  his  temple,"  Mai.  iii.,  1.  These  words 
manifestly  prove  that  his  incarnation,  and  the  preparation  for  it,  such  as 
the  mission  of  John  the  Baptist,  was  a  work  of  the  Messiah  himself, 
and  consequently  that  he  existed  before  his  incarnation.  The  same 
truth  is  declared,  when  it  is  said,  "  Forasmuch  then  as  the  chihlren  are 
partakers  of  flesh  and  blood,  he  also  himself  took  part  of  the  same  ; — 
for  verily  he  took  not  on  him  the  nature  of  Angels  ;  but  he  took  on  him 
the  seed  of  Abraham,"  Heb.  ii.,  14,  16.  Here  his  taking  upon  him 
flesh  and  blood  is  represented  to  be  by  an  act  of  his  own  will.  The 
same  truth  is  taught  where  he  is  introduced  as  addressing  the  Father  in 
these  terms,  "  Sacrifice  and  offering  thou  wouldst  not,  but  a  body  hast 
thou  prepared  me  :  In  burnt-offerings  and  sacrifices  for  sin  thou  hast  had 
no  pleasure  ;  then  said  I,  lo,  I  come  (in  the  volume  of  the  book  i(  is 
written  of  me)  to  do  thy  will,  0  God,"  Heb.  x.,  5,  7  ;  and  again,  "  Jesus 
Christ,  being  in  the  form  of  God,  thought  it  not  robbery  to  be  equal 
with  God  ;  but  made  himself  of  no  reputation,  and  took  upon  him  the 
form  of  .a  servant,"  Phil,  ii.,  6.  Here  we  are  taught  that  Jesus  Christ 
himself  took  this  form,  and  consequently  existed  before  he  took  it. 

The  second  order  of  passages^  asserting  the  pre-existence  of  our  Lord, 
are  those  which  expressly  declare  that  Jesus  Christ  was  in  heaven  before 
he  came  into  the  world.  "  No  man  hath  ascended  up  to  heaven,  but  he 
that  came  down  from  heaven,  even  the  Son  of  man,  which  is  in  heaven." 
And  a  little  after,  "  He  that  cometh  from  above  is  above  all :  he  that  is 
of  the  earth  is  earthly,  and  speaketh  of  the  earth  :  he  that  cometh  from 
heaven  is  above  all,"  John  iii.,  13-31.  "The  bread  of  God  is  He 
which  cometh  down  from  heaven,"  John  vi.,  33,  41,  50,  51,  58.  "  For 
I  came  down  from  heaven,  not  to  do  mine  own  will,  but  the  will  of  him 
that  sent  me,"  John  vi.,  38.  "  What  and  if  ye  shall  see  the  Son  of  man 
ascend  up  where  he  was  before,"  John  vi.,  62.  "  And  now,  0  Father, 
glorify  thou  me  with  thine  own  self,  with  the  glory  which  I  had  with 
thee  before  the  world  was,"  John  xvii.,  5. 

A  third  order  of  passages  ascribes  actions  to  Jesus  Christ  before  his 
birth.  "  By  whom,"  says  the  Apostle,  God  "  made  the  w^orlds,"  Heb.  i., 
2,  which  signifies  the  creation  of  the  universe  ;  and  verse  3,  "  upholding 
all  things  by  the  word  of  his  power,"  which  signifies  his  providence  ; 
and  verse  10,  "  And  Thou,  Lord,  in  the  beginning  hast  laid  tho  founda- 
tion of  the  earth  ;  and  the  heavens  are  the  works  of  thine  hands." 
This  is  part  of  the  response  of  the  Father  in  the  25th  verse  of  the  102d 
Psalm  to  his  Son,  complaining  that  he  had  weakened  his  strength  in  the 
way,  and  praying  not  to  be  taken  away  in  the  midst  of  his  days ;  to 
which  the  Father  immediately  answers,  "  Thy  years  are  throughout  all 
generations,"  and  continues  his  reply  to  the  end  of  the  Psalm.  "  One 
Lord  Jesus  Christ,  by  whom  are  all  things,"  1  Cor.  viii.,  6,  which  im- 
plies both  creation  and  preservation.  "  Who  is  the  image  of  the  invisible 
God,  the  first-born  of  every  creature  ;  for  by  him  were  all  things  created 
that  are  in  heaven,  and  that  are  in  earth,  visible  and  invisible,  whether 
they  be  thrones,  or  dominions,  or  principalities,  or  powers;  all  things 
were  created  by  him,  and  for  him  ;  and  he  is  before  all  things,  and  by 


456  ROMANS    IX.,    5. 

Iiiin  all  things  consist,"  Col.  i.,  15,  16.  Here  Jesus  Christ  is  declared  to 
be  till'  crt'iilor  of  ;ill  things.  This  is  also  affirmed  tonrerning  him  before 
his  incarnation,  John  i.,  3.  "  licin}:;  put  to  death  in  the  flesh,  but  quick- 
entd  1)\  the;  Spirit ;  by  which  also  he  went  and  preached  unto  the  s})irits 
in  prison,"  1  Peter  iii.,  19.  Tiie  Son  of  God  preached  by  his  Spirit  to 
the  inhabitants  of  the  earth  beibre  the  flood,  who  are  now  in  the  prison 
of  Hell,  which  supposes  his  existence  before  he  was  born. 

A  fourth  order  of  passages  clearly  proves  the  pre-existence  of  our 
Lord  Jesus  Christ.  "  This  is  he  of  whom  I  said,  After  me  cometh  a 
man,  which  is  preferred  before  me  ;  for  be  was  before  me,"  John  i.,  15, 
30.  He  could  not  be  before  John  unless  he  had  existed  prior  to  his 
birth,  since  John  was  born  beibre  him.  "  Verily,  verily,  I  say  unto  you, 
before  Abraham  was,  I  am,"  John  viii.,  58.  "  But  thou,  Bethlehem 
Ephratah,  though  thou  be  little  among  the  thousands  of  Judah,  yet  out 
of  thee  shall  he  come  forth  unto  me  that  is  to  be  Ruler  in  Israel ;  whose 
goings  forth  have  been  from  old,  from  everlasting,"  Micah  v.,  2.  *'  I 
am  Alpha  and  Omega,  the  beginning  and  the  ending,  saith  the  Lord, 
which  is,  and  which  was,  and  which  is  to  come,  the  Almighty."  "1 
am  Alpha  and  Omega,  the  first  and  the  last."  "  I  am  Alpha  and 
Omega,  the  beginning  and  the  end,  the  first  and  the  last,"  Rev.  i.,  7-11 ; 
xxii.,  13 

To  all  these  passages  must  be  added  that  of  Proverbs  viii.  (compared 
with  1  Cor.  i.,  24),  where  wisdom  is  declared  to  have  existed  when 
God  formed  the  universe;  and  also  John  i  ,  1,  "In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and  the  Word  was  God."  Than 
this  last  passage,  nothing  could  more  explicitly  declare  the  pre-existence 
and  Godhead  of  our  Lord  Jesus  Christ. 

There  are  few  of  the  predictions  concerning  the  Messiah  in  which 
his  two  natures  are  not  marked.  In  the  first  of  them,  "  The  seed  of 
the  woman,"  denotes  his  humanity  ;  while  the  words,  "  He  shall  bruise 
thy  head,"  declare  his  divinity.  In  the  promise  to  Abraham,  his  hu- 
manity is  marked  by  the  words,  "  In  thy  seed  ;"  while  in  what  follows, 
"shall  all  the  nations  of  the  earth  be  blessed,"  we  read  his  divinity. 
"  I  know  that  my  Redeemer  liveth,  and  that  he  shall  stand  at  the  latter 
day  upon  the  earth" — this  is  his  divinity.  "Whom  I  shall  see  for 
myself,  and  mine  eyes  shall  behold" — this  is  his  humanity.  "  Behold 
a  virgin  shall  conceive,  and  bear  a  son" — this  is  his  humanity  ;  "  and 
shall  call  his  name  Immanuel" — Ibis  is  his  divinity.  "  Unto  us  a 
child  is  born,  and  unto  us  a  son  is  given."  This  marks  his  humanity. 
"  The  government  shall  be  upon  his  shoidder ;  and  his  name  shall  be 
called  Wonderful,  Counsellor,  The  Mighty  God,  The  everlasting  Father." 
These  words  denote  his  Godhead.  There  are  multitudes  of  other  pas- 
sages in  the  Prophets  to  the  same  purpose. 

In  the  same  way,  the  two  natures  of  Jesus  Christ  are  spoken  of  in 
numerous  passages  in  the  New  Testament.  "  The  Word  was  God," 
and  "  the  Word  was  made  flesh,  and  dwelt  among  us."  "  Made  of 
the  seed  of  David  according  to  the  flesh,  and  declared  to  be  the  Son 
of  God  with  power,  according  to  the  spirit  of  holiness."  "  God 
was    manifest   in  the  flesh."      The  same  distinction  appeared   in  his 


ROMANS    IX.,    5.  457 

actions,  and  almost  all  his  miracles.  Finally,  this  truth  discovers  itself 
in  all  the  most  remarkable  parts  of  his  economy.  In  liis  birth  he  is  laid 
in  a  manfjer  as  a  man,  but  it  is  announced  by  the  hallelujahs  of  Angels, 
and  the  "  wise  men"  led  by  a  star,  come  to  adore  him  as  God.  At  the 
commencement  of  his  public  ministry  he  is  baptized  in  water,  but  the 
heavens  open  to  him,  and  the  Father  proclaims  from  heaven,  "  This  is 
my  beloved  Son,  in  whom  I  am  well  pleased."  In  his  temptation  in 
the  desert,  he  suffers  hunger  and  thirst,  but  Angels  come  and  minister 
to  their  Lord.  In  the  garden  of  Gethsemane  he  seems  as  if  he  was 
ready  to  sink  under  the  agonies  he  endures  ;  but  more  than  twelve 
legions  of  the  Angelic  host  stand  ready  to  fulfil  his  mandates,  and 
prostrate  his  enemies  in  the  dust.  In  his  death  he  hangs  like  a  male- 
factor upon  the  cross,  but  as  Jehovah  he  bestows  Paradise  upon  the 
dying  robber. 

In  completing  the  enumeration  of  the  signal  honors  conferred  on  the 
nation  of  Israel,  after  having  declared  that  of  them  the  Messiah,  as 
concerning  the  flesh,  came,  the  reason  is  obvious  why  the  Apostle  im- 
mediately referred  to  our  Lord's  divine  nature.  Had  he  spoken  only  of 
Christ's  coming  in  the  flesh,  it  would  not  have  enhanced  as  he  intended 
the  high  and  unparalleled  privileges  by  which  his  countrymen  had  been 
distinguished.  It  was  necessary,  both  for  this  end,  and  in  order  fully  to 
portray  the  character  of  him  of  whom  he  spoke,  to  subjoin,  '^  Who  is 
over  all,  God  blessed  for  ever."  This  addition,  then,  is  not  superfluous, 
or  that  might  have  been  omitted.  It  is  indispensable,  being  essential  to 
the  Apostle's  argument. 

To  this  great  truth  respecting  the  coming  of  God  manifest  in  the 
flesh,  as  the  foundation  on  which  the  whole  work  of  redemption  rests, 
the  Apostle  subjoins  Anien.  In  the  same  way  he  adds  Amen  to  the  ex- 
pression, "Who  is  blessed  for  ever,"  Rom.  i.,  25,  applying  it  to  the 
Creator.  Amen  signifies  truth,  stability,  or  is  an  affirmation,  or  ex- 
presses consent.  In  the  New  Testament  Jesus  Christ  alone  makes  use 
of  this  term  at  the  beginning  of  sentences,  as  a  word  of  affirmation. 
It  this  sense  it  appears  to  be  employed  at  the  end  of  each  of  the  four 
gospels.  In  the  Gospel  of  John  only  have  we  any  record  of  the  Lord 
using  this  word  more  than  once  in  the  same  sentence,  Amen,  Amen,  or 
verily,  verily.  The  Lord  employs  it  again  and  again,  in  his  sermon  on 
the  Mount,  the  purpose  of  which,  it  would  seem,  was  to  impress  on  the 
minds  of  his  hearers  both  the  truth  of  what  he  said,  and  its  imporiance. 
Luke,  who  records  this  term  less  frequently  than  the  other  evangelists, 
sometimes  substitutes,  in  place  of  it,  a  simple  affirmation,  Luke  ix.,  27; 
Matt,  xvi.,  28.  Jesus  in  addressing  the  seven  churches  of  Asia,  after 
dividing  his  glorious  attributes  and  names  amongst  them,  finally  denomi- 
nates himself  "  the  Amen,"  Rev.  iii.,  14,  and  God  is  called  the  God 
Amen,  Isa.  Ixv.,  16.  The  Apostle  John,  in  his  ascription  of  praise  to 
the  Redeemer,  adds  Amen,  as  he  does  in  the  contemplation  of  his  second 
coming  in  glory  to  judge  the  world,  Rev.  i.,  C,  7 ;  and  also  in  closing 
the  canon  of  Scripture,  when  he  repeats  the  declaration  of  Jesus,  that 
he  will  come  quickly,  and  after  his  prayer  that  the  grace  of  our  Lord 
Jesus  Christ  may  be  with  all  the  churches  to  which  he  writes,  Rev. 


458 


ROMANS    IX. 


Xxii,,  20,  21.  The  Lord  liiinstlf  makes  use  of  this  term  when  he  de- 
clares that  he  livcth,  and  was  dcid,  and  is  alive  for  evermore,  Rev. 
i.,  18. 

V.  fi. — Not  as  though  tlie  word  of  God  hath  taken  none  effect,     f^or  they  are  not  all 
Israel  which  are  of  Israel. 

Not  OS  though. — That  is,  my  grief  for  the  state  of  the  Jewish  nation, 
and  their   rejection  by  (iod,  docs   not  imply  that,  with  regard  to  ihem, 
anything  said  in  the  word  of  (iod   has  failed.     For  thcij  are   not  all 
Israel,  irhich  are   of  Israel. — Here  is  the  explanation  of  the  mystery 
that  the  Jews,  as  a  nation,  had  rejected  the  Messiah  ;  they  are  not  all 
true  Israelites  in  the  spiritual  sense  of  the  promise  who  arc   Israelites 
after  the  flesh.     The  Jews  might  object  and  say  that  if  they  were  cast 
oflf  and  rejected,  then  God  is  unfaithful,  and  his  promises  are  ineffec- 
tual.    To  this  Paul  answers  by  making  a  distinction  among  Israelites. 
Some  are  Israelites  only  in   respect  of  their  carnal  descent,  and  others 
are  children  of  the  promise.     "  Tlie  proposition  of  the  Apostle,"  says 
Calvin,  "  is  that  the  promise  was  given  in  such  a  manner  to  Abraham 
and  his  seed,  that  the  inheritance  has  no  particular  regard  to  every  one 
of  his  descendants  ;  and  it  hence  follows,  as   a  consequence,  that  the 
revolt  of  certain  individuals  from  the  Lord,  who  derive  their  birth  from 
the  father  of  the  faithful,  has  no  effect  in  preventing  the  stability,  per- 
manence, and    steadfastness  of  the   Divine   covenant.     The   common 
election  of  the  Israelitish  nation  does  not  pre  ent  the  sovereign  of  infi- 
nite holiness  from  choosing  for  himself,  according  to  his  secret  counsel, 
whatever  portion  of  that  people  he   has  determined   to  save.     When 
Paul  says,  they  are  not  all  Israel  which  are  of  Israel  ;  and  afterwards, 
neither,  because  they  are  the  seed  of  Abraham,  are  they  all  ciiildren  ; 
he  includes  all  the  descendants  of  the  father  of  believers  under  one 
member  of  the   sentence,  and  points  out  by  the  other  those  only  who 
arc  the  true  and  genuine  sons  of  the  friend  of  God,  and  not  a  degene- 
rate race."     Through  the  remaining  part  of  this  chapter  the  Apostle 
shows  that  the  rejection  of  the  Messiah,  by  the  great  body  of  the  Jew- 
ish nation,  was  neither  contrary  to  the  promises   nor  the   purpose  of 
God  :  but  had  been   predctcrmmed,  and  also  typified  in  his  dealings 
towards    individuals    among    their   progenitors    as    recorded    in    the 
Scriptures,  and  also  there  predicted.     This  furnishes  an  opportunity  of 
more   fully  illustrating  the  doctrine  of  God's  sovereignty  in  choosing 
some  to  everlasting  life,  which  had  been   spoken  of  in  the  29th  and 
30th  verses  of  the  preceding  chapter,  and  of  his  rejection  of  others. 

V.  7. — Neither,  because  they  are  the  seed  of  Abraham,  are  they  all  children  :  but  in 
Isaac  shall  thy  seed  be  called. 

Neither,  because  they  are  the  seed  of  Abraham,  are  they  all  children. 
— In  the  preceding  verse  the  Apostle  had  shown  that  there  was  a  dif- 
ference among  Isiaelites,  now  he  refers  to  a  difference  in  the  seed  of 
Abraham.  The  error  of  the  Jews  was,  that  they  thought  they  were 
the  children  of  God  by  being  the  children  of  Abraham.  But  in  this, 
as  the  Apostle  declares,  they  were  in  error.     The  promise  to  Abraham 


ROMANS    IX,,    7.  459 

and  his  seed,  was  not  made  to  him  and  all  his  deiccndants  in  general, 
but  to  him  and  a  particular  seed.  As  the  children  of  Abraham,  they 
were  all  indeed  in  one  sense  the  children  of  (lod.  (iod  says  to 
Pharaoli,  with  respect  to  them,  "  Let  my  son  go."  But  the  natural  son- 
ship  was  only  a  figure  of  the  spiritual  sonship  of  all  believers  of  every 
nation.  None  but  such  are  the  spiritual  seed  of  Abraham,  whether 
among  Jews  or  Gentiles. 

But  in  Isaac  shall  thy  seed  he  called. — Reckoned,  chosen,  or  called 
into  existence,  as  it  is  said  respecting  the  birth  of  Isaac,  in  the  4th 
chapter,  "  God,  who  qtiickeneth  the  dead,  and  calleth  those  things  which 
be  not  as  though  they  were."  The  Messiah,  who  was  emphatically  the 
seed  of  Abraham,  says,  "  The  Lord  hath  called  me  from  the  womb," 
Isa.  xlix.,  1.  He  was  called  into  existence  in  his  Innnan  nature,  and  to 
his  office  of  Mediator  in  the  line  of  Isaac.  And  Israel  was  called  or 
chosen  as  God's  people,  Isa.  xlviii.,  12.  "  Hearken  unto  me,  0  Jacob, 
and  Israel  my  called."  In  this  sense  the  expression,  called,  is  used  in 
the  end  of  the  1 1th  verse.  By  thus  appealing  to  the  declaration  of  God 
to  Abraham,  that  in  Isaac  his  seed  should  be  called — and  reckoned 
more  especially  the  seed  of  Abraham — the  Apostle  showed  that, 
notwithstanding  the  defection  of  the  great  body  of  the  nation  of  Israel 
which  he  so  much  deplored,  it  was  by  no  means  the  case  that  the  word 
of  God  had  taken  none  eflfect;  for,  from  the  beginning,  a  distinction  had 
been  made  among  the  descendants  of  Abraham,  indicating  that  they 
are  not  ail  Israel  which  are  of  Israel.  Only  a  part  of  that  nation  which 
he  calls  a  remnant,  verse  27,  and  afterwards,  "  a  remnant  according  to 
the  election  of  grace,"  chap,  xi.,  5,  was  to  participate  in  the  spiritual 
blessings  to  be  conveyed  by  promise.  "  When,"  says  Calvin,  "  we  see  in 
the  two  first  sons  of  the  patriarch,  the  younger  chosen  by  a  recent 
promise  (Gen.  xxi.,  12,  Heb.  xi.,  18),  while  the  older  was  yet  living, 
how  much  more  might  this  take  place  in  a  long  line  of  descendants  ! 
This  prediction  is  taken  from  Gen.  xvii.,  20,  where  the  Lord  answers 
Abraham,  As  for  Ishmael,  I  have  heard  thy  prayers,  but  the  blessing 
shall  be  granted  to  the  son  of  Sarah,  and  the  covenant  established  with 
Isaac.  It  hence  follows,  as  a  consequence,  that  certain  individuals  are, 
by  a  singular  privilege,  chosen  from  the  elect  people  of  the  Jews,  in 
whom  the  common  adoption  is  ratified  and  rendered  efficacious."  It 
may  be  further  remarked  that  when  it  is  said,  "  In  Isaac  shall  thy  seed 
be  called,"  it  did  not  imply  that  all  the  descendants  of  Isaac  were  to  be 
the  spiritual  seed  of  Abraham.  Only  such  were  to  be  so  who  belonged 
to  that  seed  to  which  the  word,  being  used  m  the  singular,  emphati- 
cally and  exclusively  applied,  as  the  Apostle  declares,  Gal.  iii.,  16, 
*'  Now  to  Abraham  and  his  seed  wete  the  promises  made.  He  saith 
not.  And  to  seeds,  as  of  many,  but  as  of  one.  And  to  thy  seed,  which  is 
Christ."  The  meaning,  then,  of  the  declaration,  "  In  Isaac  shall  thy 
seed  be  called,"  is,  that  as  all  Abraham's  posterity  were  not  to  be  the 
peculiar  people  whom  God  was  nationally  to  adopt  as  his  children,  but 
only  such  as  should  descend  from  Isaac,  so  not  all  the  Jews  are  the 
true   sons  of  God,  but  only  such,  as,  like  Isaac,  are  children  of  the 


460  ROMANS    IX.,    8. 

promise.     More  it  is  evident,  as  also  from  Gal.  iv.,  28,  that  Isaac  the 
rhikl  of  promise  was  typical  of  all  believers. 

V.  N. — That  is,  They  whirli  are  the  children  of  the  flesh,  these  are  not  the  children 
of  God  ;  but  the  children  of  the  promise  are  counted  for  the  seed. 

That  is,  or  this  explains,  tlie  declaration,  "  In  Isaac  shall  thy  seed 
be  called."  It  is  intended  to  show  that  not  carnal  descent,  but  being 
included  in  the  promise,  constituted  the  true  spiritual  seed.  This 
clearly  establishes  the  difference  between  the  sonship  of  Israel  after 
the  flesh,  and  the  sonship  of  Israel  after  the  spirit.  The  nation  of  Israel 
stood  in  a  relation  to  (u)d  in  which  no  other  nation  was  ever  placed  ; 
but  only  a  part  of  them  enjoyed  a  spiritual  relation,  hence  the  distinction 
here  noted,  that  the  children  of  tiic  flesh  are  not  the  children  of  (iod, 
but  the  children  of  the  promise  are  counted  for  the  seed — a  distinction 
which  the  Apostle  also  makes,  chap,  ii.,  28,  between  being  a  Jew  out- 
wardly, and  a  Jew  inwardly.  These  distmctions  are  explanatory  of 
the  declaration,  "  In  Isaac  shall  thy  seed  be  called,"  and  of  the  rejection 
of  the  other  children,  though  the  seed  of  Abraham.  In  the  Epistle  to 
the  Galatians,  iv.,  22,  it  is  said  tliat  "Abraham  had  two  sons,  the  one 
by  a  bond  maid,  the  other  by  a  free  woman."  This  appears  in  the  ori- 
ginal history  to  be  a  merely  accidental  and  unimport;uit  matter;  but  in 
that  place  we  are  taught  that  it  was  a  siiadow  of  futurity.  Ishmael, 
who  was  of  the  bond  woman,  it  is  said  was  "  born  after  the  flesh." 
This  denoted  that  though  he  was  descended  from  Abraham,  according 
to  the  laws  of  nature,  he  was  not  a  son  of  Abraham's  faith.  Isaac  was 
also  in  a  certain  sense  born  like  Ishmael  after  the  flesh,  because  he 
was  naturally  descended  from  Abraham  ;  but  not  of  the  flesh  merely, 
nor  of  the  flesh  naturally,  for  according  to  the  course  of  nature  he 
never  would  have  been  born  ;  but  at  the  same  time  he  was  more.  He 
was  not  only  a  son  of  Abraham's  flesh,  but  his  son  as  born  after  the 
spirit,  because  he  was  given  to  Abraimm,  after  by  the  course  of  nature 
he  could  not  hope  for  children.  All  this  indicated  the  distinction  that 
existed  in  the  nation  of  Israel,  between  those  who,  notwithstanding 
their  being  born  in  the  line  of  Isaac,  were  the  seed  of  Abraham  merely 
by  carnal  descent,  and  not  the  children  of  God  by  a  spiritual  regene- 
ration. Only  these  last  were  the  children  of  the  promise,  as  Isaac 
was,  who  were  all  one  in  Christ  Jesus,  and  therefore  in  the  highest 
sense  Abraham's  seed,  and  "  heirs  according  to  the  promise,"  Gal.  iii., 
29 — heirs  of  all  the  spiritual  blessings  secured  to  Abraham  by  promise. 
"  Paul,"  says  Calvin,  "  now  deduces  from  the  prophecy  a  proposition 
containing  his  whole  meaning,  intent,  and  aim.  For  if  the  seed  is 
called  in  Isaac  not  in  Ishmael,  and  this  latter  is  no  less  a  son  of  the 
patriarch  Abraham  than  the  former,  all  his  children,  by  lineal  descent, 
cannot  be  reckoned  as  his  seed  ;  but  the  promise  is  in  an  especial  and 
peculiar  manner  fulfilled  by  some,  but  has  not  a  connnon  and  equal 
regard  to  all.  Children,  by  lineal  descent,  mean  such  as  are  not  dis- 
tinguished by  a  more  excellent  privilege  than  their  being  offspring  by 
blood ;  children  of  the  promise  are  those  who  are  peculiarly  marked 
oiii  and  sealed  by  their  heavenly  Father." 


ROMANS    IX.,    11.  461 

V.  9. — For  this  is  the  word  of  promise,  At  this  time  will  I  come ,  and  Sarah  shall 
have  a  son. 

The  birth  of  Isaac  was  by  promise,  and  without  a  miracle  it  would 
never  have  taken  place.  But  the  birth  of  Ishmael  was  not  by  promise, 
but  in  the  ordinary  course  of  nature.  Thus,  the  children  of  (xod 
specially  promised  to  Abraham,  were  those  who,  according  to  the 
election  of  God  (who  had  chosen  Isaac  in  preference  to  Ishmael),  were 
to  come  into  a  spiritual  relation  with  Christ,  who  is  emphatically  the 
promised  seed  in  the  line  of  Isaac,  Gal.  iii.,  16.  To  them  the  spiritual 
blessings  were  restricted,  while  only  the  temporal  advantages  of  the 
national  covenant  belonged  to  the  whole  of  Israel.  This  was  intimated 
in  God's  dealings  with  Abraham.  ' 

V.  10. — And  not  only  this  ;  but  when  Rebecca  also  had  conceived  by  one,  even  by 
our  father  Isaac ; 

Not  only  in  the  case  of  Isaac  was  the  election  limited  to  him  as  the 
son  of  promise,  but  also  in  a  still  more  remarkable  instance  was  this 
truth  indicated  in  the  case  of  the  two  sons  of  Isaac.  They  were  con- 
ceived by  Rebecca  of  the  same  husband,  yet  God  chose  the  one  and 
rejected  the  other.  An  original  difference  between  Isaac  and  Ishmael 
might  be  alleged,  since  the  one  was  born  of  the  lawful  wife  of  Abra- 
ham, the  free  woman,  and  the  other  was  the  son  of  the  bond  woman; 
but  in  the  case  now  brought  forward,  there  existed  no  original  differ- 
ence. Both  were  sons  of  the  same  father  and  mother,  and  both  were 
born  at  the  same  time.  The  great  distinction,  then,  made  between  the 
two  brothers  could  only  be  traced  to  the  sovereign  will  of  God,  who 
thus  visibly  notified,  long  before  the  event,  the  difference  of  the  Divine 
purpose,  according  to  election,  towards  the  people  of  Israel. 

V.  11. — (For  the  children  being  not  yet  bo;rn,  neither  having  done  any  good  or  evil, 
that  the  purpose  of  God  according  to  election  might  stand,  not  of  worlcs,  but  of  him 
that  calleth) ; 

In  the  case  of  Isaac  and  Ishmael,  it  might  still  be  said,  that  as  the 
latter  as  soon  as  he  came  to  years  gave  evidence  of  a  wicked  disposition, 
this  was  a  sufficient  reason  for  preferring  Isaac.  But  here,  in  a  paren- 
thesis, the  Apostle  shows  that  the  preference  was  given  to  Jacob  inde- 
pendently of  all  ground  of  merit,  because  it  was  made  before  the 
children  were  capable  of  doing  either  good  or  evil.  This  was  done  for 
the  very  purpose  of  taking  away  all  pretence  for  merit  as  a  ground  of 
preference.  Had  the  preference  been  given  to  Jacob  when  he  had 
grown  up  to  maturity,  there  would  have  been  no  more  real  ground  for 
ascribing  it  to  anythuig  good  in  liim  ;  yet  that  use  would  have  been 
made  of  it  by  the  perverse  ingenuity  of  man.  But  God  made  the  pre- 
ference before  the  children  were  born. 

That  the  purpose  of  God  according  to  election  might  stand. — This 
was  the  very  end  and  intention  of  tiie  early  indication  of  the  will  of 
God  to  Rebecca,  the  mother  of  the  two  children.  It  was  hereby 
clearly  established  that  in  choosing  Jacob  and  rejecting  Esau,  God 
had  respect  to  nothing  but  his  own  purpose.     Than  this  what  can  more 


468  ROMANS    IX.,    11. 

Strongly  declare  lii.s  own  eternal  purpose  to  be  the  ground  of  all  his 
favor  to  man  ? 

Not  of  works,  htit  of  Him  that  calleth. — Expressions  indicating 
God's  sovereignty  in  this  matter  are  heaped  upon  one  another,  because 
it  is  a  thing  so  olionyive  to  the  human  mind.  Vet  after  all  the  A|)ostle's 
precaution,  the  pcrver.scness  of  men  still  finds  ground  of  boasting  on 
account  of  works.  Though  the  children  had  done  neither  good  nor 
evil,  yet  God  it  is  supposed,  might  foresee  that  Jacob  would  be  a  godly 
man,  and  Esau  wicked.  But  had  not  God  made  d  difference  between 
Jacob  and  Esau,  Jacob  would  have  been  no  better  than  his  brother. 
Were  not  men  blinded  by  opposition  to  this  part  of  the  will  of  God, 
would  they  not  perceive  that  a  preference  on  account  of  foreseen  good 
works  is  a  preference  on  account  oftooiks,  and  therefore  expressly  con- 
trary to  the  assertion  of  the  Apostle — Not  of  toorks,  but  of  him  that 
calleth  ?  The  whole  ground  of  preference  is  in  him  that  calleth,  or 
chooseth,  not  in  him  that  is  called. 

"  Paul,"  says  Calvin,  "  had  hitherto  merely  observed  in  a  few  words, 
the  difference  between  the  carnal  sons  of  Abraham  ;  namely,  though  all 
by  circumcision  were  made  partakers  of  the  covenant,  yet  the  grace  of 
God  was  not  equally  efficacious  in  all,  and  the  sons  of  the  promise  enjoy 
the  blessings  of  the  Most  High.  He  now  plainly  refers  the  whole  cause 
to  the  gratuitous  election  of  God,  which  in  no  respect  depends  on  men, 
so  that  nothing  can  be  traced  in  the  salvation  of  believers  higher  than  the 
goodness  of  (iod  ;  nothing  in  the  destruction  of  the  reprobate  can  be 
discovered  higher  than  the  just  severity  of  the  Sovereign  of  the  world. 
The  first  proposition  of  the  Apostle  is  the  following  : — As  the  blessing 
of  the  covenant  separates  the  nation  of  the  Israelites  from  all  other 
people,  so  the  election  of  God  separates  the  men  of  that  nation,  while 
he  predestinates  some  to  salvation,  others  to  eternal  damnation.  The 
second  proposition  is,  that  there  is  no  other  foundation  of  election,  than 
the  mere  goodness  and  mercy  of  God,  which  embrace  wliom  he  chooses, 
without  paying  the  least  regard  to  works,  even  after  the  fall  of  Adam. 
Third,  the  Lord  in  his  gratuitous  election  is  free,  and  unrestrained  by 
the  necessity  of  bestowing  the  same  grace  equally  on  all  ;  he  passes 
by  such  as  he  wills,  and  chooses  for  his  own  according  to  his  will. 
Paul  briefly  comprehends  all  these  propositions  in  one  clause,  and  will 
afterwards  consider  other  points.  Tiie  following  words,  when  they 
were  not  yet  born,  neither  had  done  any  good  or  evil,  show  that  God, 
in  making  the  difference  between  them,  could  have  paid  no  regard  to 
their  works,  which  did  not  yet  exist.  Sophists,  who  state  that  God 
may  elect  from  among  mankind  by  a  respect  to  their  works,  since  he 
foresees  from  their  future  conduct,  who  may  be  worthy,  or  undeserving 
of  grace,  attack  a  principle  of  theology,  which  no  Christian  ought  to  be 
ignorant  of;  namely,  that  God  can  regard  nothing  in  the  corrupt  nature 
of  man,  such  as  that  of  Jacob  and  Esau  was,  by  which  he  may  be  in- 
duced to  do  them  kindness.  When,  therefore,  Paul  says  that  neither 
of  the  children  had  done  any  good  or  evil,  we  must  add  also  the  opinion 
which  he  had  already  formed  in  his  mind,  of  their  both  being  children 
of  Adam,  sinners  by  nature,  not  possessed  of  a  single  particle  of  right- 


ROMANS   IX.,    13.  463 

eousness.  Besides,  although  tlie  vicious  and  depraved  natin-c,  which 
is  diffused  through  the  whole  human  race,  be  of  itself  sufficient  to  cause 
damnation  before  it  has  siiown  its  unholincss  by  any  act  or  deed,  and 
Esau,  therefore,  deserved  to  be  rejected,  because  lie  was  by  nature  a  cliild 
of  wTath  ;  yet  to  prevent  the  least  difficulty,  as  if  the  state  of  the  elder 
was  worse  with  respect  to  the  perpetration  of  any  offence  or  vice  than 
that  of  liie  younger,  it  was  necessary  for  the  Apostle  to  exclude  the 
consideration  both  of  transgressions  and  of  virtues.  I  confess,  indeed, 
that  it  is  true  that  the  near  cause  of  reprobation  is  our  being  all  cursed 
in  Adam  ;  but  Paul  withdraws  us  in  the  meantime  from  this  consider- 
ation, that  we  may  learn  to  rest  in  the  naked  and  simple  good  pleasure 
of  God,  until  he  shall  have  established  this  doctrine,  that  the  infinite 
Sovereign  has  a  sufficiently  just  cause  for  election  and  reprobation  in 
his  own  will.  He  here  urges  in  almost  every  word  the  gratuitous 
election  of  God,  for  had  he  considered  works  to  have  any  place  in  our 
election,  he  would  have  stated  the  remuneration  due  to  their  perform- 
ance. But  he  opposes  to  works  the  purpose  of  God,  which  consists  in 
the  good  pleasure  of  his  will.  And  to  remove  all  doubts  and  contro- 
versy concerning  the  subject,  he  adds  according  to  election,  and  closes 
in  a  striking  manner,  not  of  ivorks  hut  of  him  that  calleth.  Tiie  opi- 
nion, therefore,  that  God  elects  or  reprobates  every  one  according  as 
he  foresees  good  or  evil  in  us,  is  false,  and  contrary  to  the  word  of 
eternal  truth." 

V.  12. — It  was  said  unto  her,  the  elder  shall  serve  the  younger. 

This  was  a  figure  of  the  spiritual  election,  for  in  no  other  point  of 
view  is  it  here  to  the  Apostle's  purpose.  Not  only  did  God  choose  one 
of  these  sons,  who  were  equal  as  to  their  parentage,  but  chose  that  one 
who  was  inferior  in  priority  of  birth,  the  only  point  in  which  there  was 
a  difference.  He  chose  the  younger  son,  contrary  to  the  usual  custom 
of  mankind,  and  contrary  to  the  law  of  primogeniture  established  by 
God  himself  respecting  inheritances  of  the  family  of  Jacob.  The  do- 
minion of  the  younger,  then,  over  the  elder,  flowed,  as  is  shown  in  the 
next  verse,  from  God's  love  to  the  one  and  hatred  to  the  other ;  thus 
proving  the  election  of  the  one  and  the  reprobation  of  the  other.  This 
strikingly  exemplified  the  manner  of  God's  dealings  towards  the  nation 
of  Israel,  in  discriminating  betw^een  those  who  were  the  children  of 
the  flesh,  and  the  otliers  who  were  the  children  of  God.  How  much 
instruction  do  these  w^ords,  "  the  elder  shall  serve  the  younger,"  contain, 
as  standing  in  the  connection  in  which  they  are  here  placed,  as  well  as 
in  that  part  of  Scripture  from  which  they  are  quoted  !  They  practi- 
cally teach   the   great  fundamental   doctrines  of  the   prescience,  the 

PROVIDENCE,  the     SOVEREIGNTY     of    God  ;    llis    PREDESTINATION,    ELEC- 
TION, and  REPROBATION. 

V.  13. — As  it  is  written,  Jacob  have  I  loved,  but  Esau  have  I  hated. 

As  it  is  written. — Here  and  elsewhere  it  is  remarkable  that  the  writ- 
ers of  the  New  Testament,  and  our  Lord  himself,  generally,  or  at  least 
very  often,  simply  say,  it  is  written.     This  is  on  the  principle  that  the 


464  ROMANS    IX.,     13. 

word  Scripture  sijTiufics  ihc  word  of  (lod.  Scripture,  literally,  signi- 
fies wntiiii];.  and  may  refer  to  any  writing,  but  in  tlie  appropriated  sense 
it  f^iunifies  liie  written  word  of  Coil.  It  is  written,  then,  signifies  it  is 
written  in  the  word  of  (lod.  When  the  Apostles  refer  in  this  manner 
to  the  Scriptures,  they  do  it  as  adducing  authority  which  is  conclusive 
and  not  to  be  questioned. 

The  words  here  quoted  from  Malachi,  expressly  relate  to  Jacob  and 
Esau.  The  prophet  likewise  declares  the  dealing  of  God  towards 
their  posterity,  but  the  part  here  referred  to  applies  to  the  progenitors 
themselves.  (Jod  is  there  reproving  the  people  of  Israel  for  their  in- 
gratitude, and  manifesting  his  great  goodness  to  them  in  loving  their 
father  Jacob,  while  he  hated  his  brother  Esau,  and  gave  him  a  moun- 
tainous barren  country,  as  a  sign  of  his  hatred.*  Thus  God  preferred 
Jacob  before  Esau,  without  respect  to  the  goodness  or  wickedness  of 
either,  attaching  good  things  to  the  one,  and  evil  to  the  other  before 
they  were  born.  And  this  quotation  by  the  Apostle  is  intended  to 
prove  that  the  purpose  of  God,  in  choosing  who  shall  be  his  children 
according  to  election,  might  stand,  not  by  works,  but  of  him  that  call- 
elh,  verse  11,  which  shows  that  all  along  the  reference  is  to  spiritual 
and  eternal  blessings,  shadowed  forth,  as  is  usual  in  the  prophets,  by 
thintrs  that  are  temporal  and  carnal.  In  the  same  place  (iod  likewise 
declares  his  dealings  towards  the  posterity  of  Esau  ;  but  the  words 
here  quoted  expressly  refer  to  Jacob  and  Esau  personally.  The  Apos- 
tle is  speaking  of  heads  of  nations,  and  in  God's  dealing  towards  them 
is  found  the  reason  of  the  difference  of  the  treatment  of  their  posteri- 
ties. The  introduction  of  Jacob  and  Esau  personally,  presents  an 
emblem  of  tiiis,  while  the  design  is  to  show  that  some  among  the  Isra- 
elites were  the  children  of  (Jod,  and  not  others.  That  the  Apostle 
quotes  these  words  in  reference  to  Jacob  and  Esau  personally  is  clear, 
since  he  speaks  of  them  before  they  w6re  born,  and  declares  their  con- 
ception by  one  mother,  of  one  father,  which  could  not  be  said  of  their 
posterity. 

Jacob  have  I  loved,  hut  Esau  have  I  hated. — Jacob  was  loved  be- 
fore he  was  born,  consequently  before  he  was  capable  of  doing  good  ; 
and  Esau  was  hated  before  he  was  born,  consequently  before  he  was 
capable  of  doing  evil.  It  may  be  asked  why  God  hated  him  before 
he  sinned  personally  ;  and  human  wisdom  has  proved  its  folly,  by  en- 
deavoring to  soften  the  word  hated  into  something  less  than  hatred  ;  but 
the  man  who  submits  like  a  little  child  to  the  word  of  God,  will  find  no 
difficulty  in  seeing  in  what  sense  Esau  was  worthy  of  the  hatred  of 
God  before  he  was  born.  He  sinned  in  Adam,  and  was  therefore  pro- 
perly an  object  of  (iod's  hatred  as  well  as  fallen  Adam.  There  is  no 
other  view  that  will  ever  account  for  this  language  and  this  treatment 
of  Esau.  By  nature,  too,  he  was  a  wicked  creature,  conceived  in  sin, 
although  his  faculties  were  not  expanded,  or  his  innate  depravity  de- 
veloped, which.  God,  who  hath  mercy  on  whom  he  will  have  mercy, 

•  The  distinfcuishiiiK  goodness  and  mercy  of  God  to  Israel,  is  in  a  similar  way  illus- 
trated in  the  13t)t,h  Psalm,  by  contrasting  them  with  the  severity  of  his  dispensations 
as  exercised  towards  others. 


ROMANS    IX.,    13.  465 

and  hardeneth  whom  he  will,  and  who  givelh  no  account  of  his  mat- 
ters, did  not  see  good  to  counteract  by  his  grace,  as  in  the  case  of 
Jacob,  who  originally  was  equally  wicked,  and  by  nature  like  Esau  a 
child  of  wrath  and  a  fit  object  of  hatred. 

It  is  not  unusual  to  take  part  with  Esau  who  was  rejected,  against 
Jacob  who  was  the  object  of  Divine  favor.  Everything  that  can  be 
made  to  appear  eith'jr  amiable  or  virtuous  in  the  character  of  Esau  is 
eagerly  grasped  at,  and  exhibited  in  the  most  advantageous  light.  We 
are  told  of  his  disinterestedness,  frankness,  and  generosity  ;  while  we 
are  reminded  that  Jacob  was  a  cool,  selfish,, designing  man,  who  was 
always  watching  to  take  advantage  of  his  brother's  simplicity,  and  who 
ungenerously  and  unjustly  robbed  his  elder  brother  of  the  blessing  and 
the  birthright. 

This  way  of  reasoning  shows  more  zeal  for  the  interest  of  a  cause 
than  discretion  in  its  support.  Instead  of  invalidating,  it  only  serves 
to  confirm  the  truth  it  opposes.  While  it  is  evident  that  Jacob  pos- 
sessed the  fear  of  God,  which  was  not  the  case  with  respect  to  Esau, 
and,  therefore,  that  the  one  was  born  of  God,  and  the  other  remained 
a  child  of  nature  ;  yet  there  is  so  much  palpable  imperfection  and  evil 
in  Jacob,  as  to  manifest  that  God  did  not  choose  him  for  the  excellence 
of  his  foreseen  works.  In  maintaining,  then,  the  doctrine  of  the 
sovereignty  of  God,  it  is  by  no  means  necessar}'  to  vindicate  the  con- 
duct of  Jacob  towards  his  brother.  Both  he  and  his  mother  were  un- 
doubtedly to  blame,  much  to  blame,  as  to  the  way  in  which  he  obtained 
his  father's  blessing,  to  the  prejudice  of  Esau  ;  while  the  revealed  pur- 
pose of  God  formed  no  apology  for  their  conduct.  That  sin  is  an  evil 
thing  and  a  bitter,  Jacob  fully  experienced.  His  conduct  in  that  trans- 
action led  him  into  a  maze  of  troubles  from  vvliich  through  life  he  was 
never  disentangled.  While  Jacob  was  a  man  of  God,  and  Esau  a 
man  of  the  world,  there  is  enough  to  show  that  the  inheritance  was 
bestowed  on  the  former,  not  of  works  but  of  grace. 

Nothing  can  more  clearly  manifest  the  strong  opposition  of  the  hu- 
man mind  to  the  doctrine  of  the  Divine  sovereignty,  than  the  violence 
which  human  ingenuity  has  employed  to  wrest  the  expression,  Jacob 
have  I  loved,  but  Esau  have  I  hated.  By  many  this  has  been  ex- 
plained, Esau  have  I  loved  less.  But  Esau  was  not  the  object  of  any 
degree  of  the  Divine  love,  and  the  word  hate  never  signifies  to  love  less. 
The  occurrence  of  the  word  in  that  expression,  "  hale  father  and  mo- 
ther," Luke  xiv.,  26,  has  been  alleged  in  vindication  of  this  explana- 
tion ;  but  the  word  in  this  last  phrase  is  used  figuratively,  and  in  a 
manner  that  cannot  be  mistaken.  Althougii  hatred  is  not  meant  to  be 
asserted,  yet  hatred  is  the  thing  that  is  literally  expressed.  By  a  strong 
figure  of  speech,  that  is  called  hatred  which  resembles  it  in  its  eifects. 
We  will  not  obey  those  whom  we  hate,  if  we  can  avoid  it.  Just  so 
if  our  parents  command  us  to  disobey  Jesus  Christ,  we  must  not  obey 
them  ;  and  this  is  called  hatred,  figuratively,  from  the  resemblance  of 
its  effects.  But  in  this  passage,  in  which  the  expression,  "  Esau  have 
I  hated,"  occurs,  everything  is  literal.  The  Apostle  is  reasoning  from 
premises  to  a  conclusion.     Besides,  the  contrast  of  loving  Jacob  with 

30 


466  ROMANS    IX.,    13. 

hatinn;  Esau,  shows  tliat  llic  last  phrase  is  htcral  and  proper  haired. 
If  (Joil's  love  to  Jacob  was  real  literal  love,  (iod's  liatred  to  Ksau  must 
be  real  literal  hatred.  It  might  as  well  be  said,  that  tiie  phrase, 
"  Jacob  have  I  loved,"  does  not  signify  that  God  really  loved  Jacob, 
but  that  to  love  here  signifies  only  to  hate  less,  and  that  all  that  is 
meant  by  the  expression,  is  that  (Jod  haled  Jacob  less  than  he  hated 
Esau.  If  every  man's  own  mind  is  a  sufficient  security  against  con- 
cluding the  meaning  to  be,  "  Jacob  have  I  hated  less,"  his  judgment 
ought  to  be  a  security  against  the  equally  unwarrantable  meaning, 
"  Esau  have  I  loved  less." 

But  why,  it  may  be  asked  of  those  who  object  to  the  plain  meaning 
of  the  words,  Jacob  have  I  loved,  but  Esau  have  I  hated,  and  insist 
that  their  import  is  that  God  loved  Esau  less  than  Jacob — why  should 
God  love  Esau  less  than  Jacob,  and  that  too  before  the  children  were 
born,  or  had  done  good  or  evil  ?  Can  they  explain  this  ?  would  it  not 
involve  a  difficulty  which,  even  on  their  own  principles,  they  are  unable 
to  remove  ?  Why,  then,  refuse  to  admit  the  natural  and  obvious  signi- 
fication of  the  passage  ?  If  God  savs  that  he  hated  Esau,  are  we  to 
avoid  receiving  God's  testimony,  or  justified  in  employing  a  mode  of 
torture  in  expounding  iiis  words  ?  If  again,  Esau,  as  some  insist,  were 
the  belter  character,  why  was  Jacob  preferred  to  him  ? 

Others  translate  the  word  in  the  original  by  the  term  slighted.  But 
if  God  had  no  just  ground  to  hale  Esau,  he  could  have  as  little 
ground  for  slighting  him.  Why  should  Esau  be  unjustly  slighted  be, 
fore  he  was  born,  more  than  unjustly  haled  ?  However,  those  who  enter- 
tain a  proper  sense  of  man's  guilt  by  nature,  will  be  at  no  loss  to 
discern  the  ground  of  God's  haired  of  Esau.  Both  Jacob  and  Esau 
were,  like  David,  shapcn  in  iniquity  and  conceived  in  sin,  and  were  in 
themselves  sinners.  Esau  was  justly  the  object  of  hatred  before  he 
was  born,  because  he  was  viewed  in  Adam  as  a  sinner.  Jacob  was 
justly  the  object  of  God's  love  before  he  was  born,  because  he  was 
viewed  in  Christ  as  righteous.  That  the  terms,  love  and  hatred,  are 
here  to  be  understood  in  their  full  and  proper  import,  is  evident  from 
the  question  put  in  the  14th  verse,  and  answered  in  the  15th,  16th,  and 
17lli  verses,  with  the  conclusion  drawn  in  the  I8lh.  "Therefore  iialh 
he  mercy  on  whom  he  will  liave  mercy,  and  whom  he  will  lie  harden- 
eth."  Compassion  is  a  sign  of  love,  and  hardening  a  proof  of  halied. 
And  besides  this,  the  expression,  "  Esau  have  I  hated,"  is  not  stronger 
than  what  the  Apostle  applies  to  all  men,  when  he  says,  that  by  nature 
they  are  the  children  of  wrath,  dead  in  trespasses  and  sins,  and  con- 
sequently objects  of  the  hatred  of  the  Holy  and  Just  God.  All  of  them 
are  so  in  their  natural  stale,  as  considered  in  themselves,  and  all  of  them 
continue  to  be  so,  unless  delivered  from  that  slate  by  llic  distinguishing 
grace  of  God.  To  be  haled  on  account  of  Adam's  sin  and  of  their  own 
corrupt  nature,  is  common  to  all  men  with  Esau  who  are  not  of  the  elect 
of  (iod  ;  and  in  Esau's  case  this  is  exhibited  in  one  instance.  Nothing, 
then,  is  said  of  Esau  here,  that  might  not  be  said  of  every  man  who 
shall  finally  perish. 

There  are  few  commentators,  however,  who  have  not  wavered  more 


ROMANS   IX.,    13.  467 

or  less  in  their  explanation  of  this  passage.  Mr.  Hodge,  Professor  of 
Biblical  Literature  in  the  Theological  Seminary  at  Princeton,  America, 
gives  here  the  following  most  erroneous  interpretation  :  "  It  is  evident 
that  in  this  case  the  word  hate  means  to  love  less,  to  regard  and  treat 
with  less  favor.''^  This  false  gloss  completely  destroys  the  import  of 
the  passage,  on  which  no  one  who  understands  the  doctrine  of  the  fall, 
and  consequent  condemnation  of  all  men  in  Adam,  ought  to  feel  the 
smallest  difficulty.  In  its  obvious  and  literal  meaning,  what  is  said  of 
Jacob  and  Esau,  must  be  true  of  all  the  individuals  of  the  human  race 
before  they  are  born.  Each  one  of  thenn  must  either  be  loved  or 
hated  of  God. 

The  opinion  held  by  some  that  it  may  be  questioned  whether  God  be 
ever  said  to  hate  any  man,  is  contrary  to  the  revealed  character  of 
God.  This  sentiment  appears  to  be  near  akin  to  that  of  the  heathen 
philosophers,  who  held  it  as  a  maxim  that  God  could  not  be  angry  with 
any  one.  Like  many  other  unfounded  dogmas,  it  stands  in  direct  op- 
position to  the  whole  tenor  of  the  Scriptures,  which  represent  God  as 
angry  with  the  wicked  every  day,  and  hating  all  workers  of  iniquity, 
Psal.  v.,  5.  Does  not  the  passage  above  quoted,  which  declares  that 
men  are  hy  natu?-e  children  of  ivrath,  express  this  hatred  of  sin  in  the 
strongest  manner ;  and  especially  of  Adam's  sin,  on  account  of  which 
all  men  are  children  of  wrath  by  nature  ?  And  does  not  this  wrath 
abide  on  all  them  that  believe  not  on  the  Son?  John  iii.,  36.  "  The 
Lord  will  take  vengeance  on  his  adversaries,  and  he  reserveth  wrath 
for  his  enemies,"  Nahum  i.,  2. 

In  innumerable  passages  of  Scripture,  God  ascribes  to  himself  hatred. 
Men,  however,  are  averse  to  this.  What,  then,  can  be  done  ?  The 
Scriptures  must  be  explained  in  a  forced  manner,  and  while  they  say 
that  God  hates  sinners,  they  are  made  to  say  that  he  does  not  hate 
them.  Nothing  can  be  more  unjustifiable  than  this  method  of  tamper- 
ing with,  and  perverting  the  word  of  God,  and  nothing  can  be  more 
uncalled  for.  Hatred  in  itself  is  not  sinful.  That  which  is  sinful 
ought  to  be  hated,  and  though  there  is  a  mixture  of  evil  in  man's  hatred 
of  evil,  yet  there  is  the  same  mixture  of  evil  m  his  love  of  good.  In 
God's  hatred  of  sinners,  as  in  all  his  attributes,  there  is  nothing  of  sin- 
ful feeling.  We  are  not  able  to  comprehend  this  attribute  of  the  Di- 
vine mind,  but  every  other  attribute  has  also  its  difficulties.  We  must 
in  this,  and  in  all  things,  submit  to  God's  word,  and  believe  it  as  it 
speaks,  and  not  as  we  would  have  it  to  speak. 

Respecting  God's  hatred  of  sin,  and  the  punishment  of  transgressors, 
the  late  Dr.  Thomson  refers  in  his  sermons  to  the  following  passages  : 
— "  Cursed  is  every  one  that  continucth  not  in  all  things  that  are  writ- 
ten in  the  book  of  the  law  to  do  them.  The  wrath  of  God  has  been  re- 
vealed from  heaven  against  all  unrighteousness  and  ungodliness  of 
men.  Indignation  and  wrath,  tribulation  and  anguish,  will  be  ren- 
dered to  every  soul  of  man  that  doeth  evil,  of  the  Jew  first,  and  also  of 
the  Gentile.  God  is  love  ;  but  it  is  also  said,  that  God  hates  all  work- 
ers of  iniquity  ; — that  the  Lord  revengeth,  and  is  furious  ; — that  his 
wrath  cometh  on  the  children  of  disobedience.     The  assertion  that  God 


468  ROMANS    IX.,     13. 

is  anirry  with  tlic  wicked  cvory  day,  is  just  as  level  to  oiir  apprehension, 
,  as  the  assertion  that  (lod  loves  thetn  that  fear  him.  We  know  thai  his 
ani^er  is  expressed  in  rchukinii,  chastening,  punishinj^  those  wjio  liave 
provoked  it,  as  wc  know  that  pity  helps,  relieves,  comforts  those  who 
stand  in  need  of  its  interposition.  Cod  is  as  certainly  holy  to  hate  sin, 
and  just  to  inflict  merited  punishment  on  the  sinner,  as  he  is  good  and 
merciful,  and  compassionate  to  the  guilty  and  the  miserable  for  whom 
he  interposed. 

"  I  cannot  help  reverting  to  what  I  formerly  observed  respecting  the 
necessity  of  attributing  love  to  God  no  farther  than  his  own  word  has 
warranted,  and  no  farther  than  is  consistent  with  thai  revelation  of  his 
character  which  he  himself  has  given  us.  A  greater  snare  cannot  be 
laid  for  your  piety  and  your  judgment,  than  that  which  consists  in 
making  love  his  paramount  or  his  oiily  perfection.  For  whenever 
there  is  a  consciousness  of  guilt,  and  a  dread  of  responsibility,  it  must 
be  comfortable  to  have  a  God  who  is  divested  of  all  that  is  frowning 
and  indignant  towards  transgressors,  and  clothed  with  all  that  is  com- 
passionate and  kind.  And  whenever  there  is  a  soft  or  a  sentimental 
lemperameiil  at  work,  that  representation  of  the  Divine  nature  must  be 
peculiarly  pleasing  and  acceptable.  And  whenever  men  wish  to  have 
a  religion  which  will  be  without  any  rigorous  exactions  of  self-denial 
and  of  duly,  and  without  any  tendency  to  excite  apprehension  and 
alarm,  the  same  predilection  must  exist  for  a  supreme  Ruler,  in  whose 
benevolence  all  other  qualities  are  absorbed  and  lost.  And.  accord- 
ingly, not  only  is  this  partial  and  unscriplural  view  of  the  character  of 
God  adopted  as  the  leading  principle  of  certain  systems  of  theology, 
but  it  is  held,  and  cherished,  and  acted  upon  by  multitudes,  whose  sole 
concern  in  matters  of  faith  is  to  have,  not  what  is  true,  but  what  is 
agreeable,  and  who  find  in  the  tenet  wc  arc  speaking  of,  the  most 
soothing  and  satisfying  of  all  persuasions, — that  God  loves  every  one 
of  his  creatures  willi  such  an  aflcction  as  is  depicted  in  the  gospel. 
I  warn  you  against  the  delusion — so  dishonorable  to  the  Holy  one,  the 
everlasting  Father — so  ruinous  to  all  who  have  surrendered  themselves 
lo  its  influence — so  inconsistent  with  what  you  read  in  the  book  of  in- 
spiration— so  destructive  of  that  mystery  of  godliness  and  of  grace 
which  has  been  made  known  to  us  in  Jesus  Chn.^l." 

The  Scriptures  teach  us  lliat  judgment  has  passed  upon  all  men  in 
Adam,  and  that  it  is  altogether  of  grace  that  any  of  the  human  race 
are  saved.  Mr.  Tlioluck,  in  his  exposition  of  this  chajiler,  may  speak 
most  irreverently  of  (Jod  as  destroying  his  hapless  creatures,  and  quote 
the  Apocryplia  which  asserts  that  (iod  does  not  abhor  anything  which 
he  has  made,  from  which  it  would  follow  that  he  docs  not  abhor  devils 
for  whom  everlasting  fire  is  prepared  ;  but  the  uinform  doctrine  of 
Scripture  is,  that  man  is  self-destroyed,  and  that  it  was  God's  eternal 
purpose  to  make  known  his  manifold  wisdom  by  the  redemption  of  the 
Church,  chosen  in  Christ  before  the  foundation  of  the  world.  When 
the  Saviour  was  iirst  announced.  Gen.  iii.,  15,  mankind  were  divided 
into  two  classes,  the  one  lo  be  saved,  the  other  to  be  lost.  To  the 
latter  God  did  no  wrong  ;  he  left  them  under  condemnation,  as  is  here 


ROMANS   IX.,    13.  469 

exemplified  in  the  case  of  Esau,  while  he  plucked  the  former,  like 
Jacob,  as  brands  from  ihc  burning  ;  and  we  are  expressly  lold  that  in 
this  case  of  Jacob  and  Esau,  the  reception  of  the  younger,  and  the  re- 
jection of  the  elder,  which  were  declared  previously  to  their  birth, 
was,  in  order  that  the  purpose  of  God,  according  to  election,  might 
stand.  This  doctrine  of  the  election  of  some  and  the  rejection  of 
others,  was  also  ilhistrated  in  Abraham,  an  idolater,  and  in  the  nation 
of  Israel,  to  whom  (lod  showed  his  word  while  he  left  all  other  nations 
to  walk  in  their  own  ways.  Had  the  whole  of  Adam's  race  perished, 
God  would  only  have  dealt  with  them  as  he  did  with  the  fallen  angels. 
Why  then,  it  may  be  said,  preach  the  gospel  to  all  men?  Because  it 
is  the  appointed  means  of  the  salvation  of  sinners,  and  while  all 
naturally  reject  it,  God  makes  his  people  willing  in  the  day  of  his 
power,  and  produces  in  them  faith  by  what  they  hear.  Paul  endured 
all  things  for  the  elect's  sake.  He  used  the  means,  knowing  that  God 
would  give  the  increase.  The  elect  thus  obtain  life,  and  the  rest 
are  blinded  by  the  god  of  this  world.  Ishmael  was  rejected,  and 
Isaac  was  chosen  before  he  was  born  ;  and  in  the  same  way  Jacob  the 
yo'.nger  was  preferred  to  Esau  his  elder  brother — Jacob  was  loved, 
but  Esau  was  hated. 

The  passage  in  Malachi,  from  which  these  words,  "  Esau  have  I 
hated,"  are  quoted  by  the  Apostle,  proves  what  is  meant  by  the  expres- 
sion in  the  verse  before  us.  "  I  have  loved  you,  saith  the  Lord  :  yet  ye 
say,  Wlierein  hast  thou  loved  us  ?  Was  not  Esau  Jacob's  brother  ? 
saith  the  Lord  :  yet  I  loved  Jacob,  and  I  hated  Esau,  and  laid  his 
mountains  and  his  heritage  waste  for  the  dragons  of  the  wilderness. 
Whereas  Edom  sailh,  we  are  impoverished,  but  we  will  return  and 
build  the  desolate  places  ;  thus  saith  the  Lord  of  hosts.  They  shall 
build,  but  I  will  throw  down  ;  and  they  shall  call  them.  The  border  of 
wickedness,  and.  The  people  against  whom  the  Lord  hath  indignation 
for  ever."  Here  the  prophet  first  speaks  of  Esau  personally,  as  Jacob's 
brother,  which  clearly  indicates  the  meaning  attached  by  the  Apostle  to 
the  quotation.  It  implies,  too,  that  Jacob  had  no  claim  to  be  preferred 
to  his  brother.  Afterwards  in  the  denunciation,  Esau's  descendants 
are  spoken  of  under  the  name  of  Edom,  when  the  singular  is  changed 
for  the  phiral,  and  the  past  time  for  the  future  and  the  present.  The 
denunciation  of  indignation  for  ever  upon  the  Edomites,  and  the  call 
of  God  to  Israel  to  observe  the  diflfcrence  of  his  dealings  towards  them, 
shows  what  is  meant  by  God's  love  of  Jacob,  and  his  hatred  of  Esau. 

The  declarations  of  God  by  the  prophet  in  the  above  quoted  passage 
are  fully  substantiated  throughout  the  Scriptures,  both  in  regard  to  his 
loving  Jacob  and  haling  Esau  personally  ;  and  likewise  in  regard  to  the 
indignation  which  he  manifested  against  Esau's  descendants.  Jacob  is 
everywhere  spoken  of  as  the  servant  of  (^od,  highly  honored  by  many 
Divme  communications.  Jacob  wrestled  with  God,  and  had  power 
over  him,  and  prevailed,  Hos,  xii.,  4,  5.  With  his  dying  breath,  when 
he  declared  that  he  had  waited  for  the  salvation  of  the  Lord,  he  was 
honored  to  announce  as  a  prophet  the  future  destinies  of  his  sons,  and 
above  all,  to  utter  a  most  remarkable  prediction  concerning  the  advent 


470  ROMANS    IX.,     13. 

of  llie  Mcssiali.  Jacob  duriiiif  liis  life  was  iho,  object  of  many  special 
blessings.  He  died  in  failli,  Heb.  xi.,  13,  21  ;  and  of  him  the 
Redeemer  himself  has  testified  that,  with  Abraham  and  Isaac,  he  is  now 
m  the  kingdom  of  heaven,  Matt,  viii.,  11.  Concerning  Jacob  such  is 
the  decisive  testimony  of  the  Scriptures,  which  cannot  be  broken 

In  the  life  of  Esau,  nothing  is  recorded  indicating  that  he  had  the 
fear  of  Clod  before  his  eyes  ;  but  everything  to  prove  the  reverse. 
The  most  important  transaction  recorded  concerning  him,  is  his  profane 
contempt  for  (iod's  blessing  in  selling  his  birthright,  manifesting  his 
unbelief  and  indifference  respecting  the  promise  to  Aljraham.  We  see 
him  also  taking  women  of  Canaan  as  his  wives,  although  he  had  the 
example  before  him  of  Abraham's  concern  that  Isaac  should  not  marry 
any  of  the  daughters  of  that  country.  In  this,  we  observe,  that  he 
held  as  lightly  the  curse  denounced  against  Canaan  as  he  did  the 
blessing  promised  to  Abraham.  We  next  see  him  deliberately  resolv- 
ing to  murder  his  brother.  "  The  days  of  mourning  for  my  father  are 
at  hand,  then  will  I  slay  my  brother  Jacob."  Long  after,  although 
restrained  from  violence,  he  goes  out  to  meet  him  with  an  armed  force. 
At  last  he  turns  his  back  on  the  habitation  of  his  fathers,  and  departs 
for  ever  from  the  land  of  promise.  Towards  the  conclusion  of  the 
Epistle  to  the  Hebrews,  where  the  sale  of  his  birthright  is  referred  to, 
and  where  Jacob  is  numbered  among  those  who  both  lived  and  died  in 
faith,  Esau  is  characterized  as  "  a  profane  person,"  Heb.  xii.,  16.  The 
same  word,  translated  profane,  is  employed  by  Paul  in  his  enumeration 
to  Timothy  of  the  most  horrible  vices,  when  speaking  of  the  "  ungodly, 
of  sinners,  and  of  unholy  persons,"  1  Tim.  i.,  9.  The  selling  of  his 
birthright  proved  Esau  to  be  an  unbelieving,  profane  and  ungodly  man, 
and  the  Apostle  warns  believers  not  to  act  according  to  his  example. 
The  birthright  conferred  a  double  inheritance  among  the  Hebrew 
Patriarchs,  and  likewise  pre-eminence,  because  it  was  connected  with 
the  descent  of  the  Messiah,  and  they  to  whom  this  right  belonged  were 
also  types  of  the  first-born,  whose  names  are  written  in  heaven.  Des- 
pising the  birthright,  proved  that  he  despised  the  high  distinction 
respecting  the  coming  of  the  Messiah,  and  also  the  eternal  inheritance 
of  which  the  land  of  Canaan  and  the  double  portion  of  the  first-born 
were  typical.  Here  the  question  of  Esau's  character  as  an  ungodly 
man  is  decided  by  the  pen  of  mspiration  long  after  his  death.  And  is 
this  "  profane  person,"  who  not  only  despised  the  birthright  fraught 
with  such  unspeakable  privileges,  but  who  had  deliberately  made  up  his 
mind  revengefully  to  murder  his  brother  in  cold  blood,  to  be  viewed  as 
he  has  been  represented,  as  amiable,  disinterested,  and  virtuous,  in 
defiance  of  every  moral  principle,  and  in  direct  opposition  to  the  testi- 
mony of  the  word  of  Cod  ? 

Such  is  the  account  which  the  Scriptures  give  of  Esau  personally, 
and  how  fully  the  denunciations  above  quoted  from  the  Prophet  respect- 
ing his  descendants  were  accomplished,  we  learn  from  numerous  pas- 
sages throughout  the  Scriptures,  as  Ezekiel  xxv.,  12,  14  ;  Joel  iii.,  19; 
Amos  i.,  11,  and  elsewhere  ;  and  from  the  whole  of  the  prophecy  of 
Obadiah,  where  the  destruction  of  Edom,  and  the  victories  of  the  house 


ROMANS    IX.,    13.  471 

of  Jacob,  are  contrasted.  "  But  upon  Mount  Zion  shall  be  deliverance, 
and  there  shall  be  holiness  ;  and  the  house  of  Jacob  shall  possess  their 
possessions.  And  the  house  of  Jacob  shall  be  a  fire,  and  the  house  of 
Joseph  a  flame,  and  the  house  -of  Esau  for  stubble,  and  they  shall 
kindle  in  them,  and  devour  them  ;  and  there  shall  not  be  any  remaining 
of  the  house  of  Esau  :  for  the  Lord  hath  spoken  it."  Is  it  then  in  the 
unambiguous  testimony  of  Scripture  respecting  Esau  personally,  as  a 
profane  person,  and  respecting  his  descendants,  "  the  people  against 
whom  the  Lord  hath  indignation  for  ever,"  is  it  among  the  many  indi- 
cations of  God's  goodness  to  Jacob,  that  w^e  find  any  countenance  given 
to  the  imagination  liiat  God  loved  Esau  only  in  a  less  degree  than  he 
loved  Jacob  !  When  men  by  such  methods  as  are  resorted  to  on  this 
subject,  pervert  the  obvious  meaning  of  the  word  of  God,  in  order  to  main- 
tain their  preconceived  systems,  it  manifests  deplorable  disaffection  to  the 
truth  of  God,  and  most  culpable  inattention  to  his  plainest  declarations. 
It  is  evident  that  the  quotation  from  the  Old  Testament  of  these  words, 
Jacob  have  I  loved,  but  Esau  have  I  hated,  is  here  made  by  the  Apostle 
with  the  design  of  illustrating  the  great  truth  which  he  is  laboring 
through  the  whole  of  this  chapter  to  substantiate  ;  namely,  that  in  the 
rejection  of  the  great  body  of  the  Je\\nsh  nation,  as  being  "  vessels  of 
wrath,"  while  he  reserved  for  himself  a  remnant  among  them  as  "  vessels 
of  mercy,"  ver.  22,  23,  neither  the  purpose  nor  the  promises  of  God  had 
failed.  In  proof  of  this  Paul  asserts  that  all  the  seed  of  Abraham  were 
not  the  children  of  God,  and  that  God  had  plainly  exhibited  this  truth  in 
distinguishing  and  choosing  Isaac,  that  in  his  line,  in  preference  to  that 
of  Abraham's  other  children,  the  Redeemer  should  come;  and  in  further 
proof  he  adduces  the  still  stronger  example  of  God's  loving  Jacob  and 
hating  Esau,  choosing  the  one  and  rejecting  the  other.  And  as  the 
manner  of  God's  procedure  is  so  contrary  to  the  opinion  which  men  na- 
turally form  of  the  way  in  which  he  should  act,  the  Apostle  immediately 
after  affirms,  that  in  this  there  is  no  unrighteousness  in  God,  and  fully 
proves  in  what  follows,  that  so  far  from  being  contrary  to  his  usual  mode 
of  procedure,  it  is  strictly  in  accordance  with  it,  both  in  showing  mercy 
on  the  one  hand,  according  to  his  sovereign  pleasure,  and  on  the  other  in 
displaying  his  hatred  of  those  whom  he  hardens.  Having  thus  asserted 
that  such  is  God's  manner  of  acting  towards  men,  which  being  establish- 
ed, ought  to  stop  every  mouth,  the  Apostle  at  once  shuts  the  door  against 
all  impious  reasonings  on  the  subject,  and  indignantly  demands  of  any 
one  who  should  dare  to  controvert  this  view  of  the  subject ; — Nay,  huty 
O  man,  ivho  art  thou  that  repliest  against  God  1  Such  persons,  then, 
as  deny  that  the  expression,  Jacob  have  I  loved,  but  Esau  have  I  hated, 
imports  literal  love  of  the  one  and  literal  hatred  of  the  other,  viewing  it 
as  an  isolated  declaration,  detached  from  its  connection,  and  judging  of 
it  from  their  preconceived  opinions,  as  if  such  a  manner  of  acting  were 
unworthy  of  God,  not  only  disregard  the  usual  legitimate  rules  of  inter- 
preting language,  and  employ  a  most  unwarrantable  mode  of  torture  in  ex- 
pounding these  words  ;  but  prove  that  they  misapprehend  the  whole 
drift  of  the  Apostle's  argunrent,  and  have  no  dis(;ernment  of  his  purpose 
in  introducing  this  example.     For  how  would  God's  rejection  of  a  part 


472  ROMANS    ^X„    13. 

of  the  nation  of  Israel  as  "  vessels  of  wrath"  and  his  reserving  a  rem- 
nant aiiion<;  tliein  as  "  vessels  of  mrny,"  be  illustrated  by  his  loving 
Esau  oiil  V  less  than  Jacol)  ?  Does  the  idea  of  loving  less  consist  with  the 
idea  held  forth  in  the  expression,  vessels  of  wrath  1 

Several  commentators  deny  that  the  declaration,  Jacob  have  I  loved, 
but  Esau  have  I  hated,  has  any  reference  to  their  lersonal,  spiritual,  and 
eternal  state.  "  It  is  certain,"  says  Dr.  Doddrid'  "  the  Apostle  does  not 
here  speak  of  the  eternal  state  of  Jacob  and  Esau,  nor  does  he  indeed  so 
much  speak  of  their  j)ersons  as  of  their  posterity,  since  it  is  plainly  to 
that  posterity  that  l)olli  the  prophecies  which  he  quotes  in  support  of  his 
argument  refer."  On  this  Mr.  Fry  remarks,  "  if  so,  the  force  and  per- 
tinency of  the  Apostle's  reasonings  are  lost.  In  attending,  however,  to 
the  Apostle's  argument  in  the  passage  before  us,  it  will  appear  plain  to 
every  inquirer,  who  is  not  biassed  by  the  apprehension  of  certain  conse- 
quences, supposed  to  result  from  this  interpretation,  that  St.  Paul  does 
certainly  consider  Jacob  and  Esau  to  be  personally  referred  to,  and  con- 
cerned in  these  prophecies  which  he  quotes;  and  that  with  them  perso- 
nally, and  not  altogether  with  their  respective  seeds,  has  his  argument  to 
do.  The  Apostle  is  showing  that  the  rejection  of  the  natural  descen- 
dants of  the  patriarchs  does  not  argue  a  breach  of  that  word  of  God, 
which  promises  eternal  mercies  to  Abraham  and  his  seed,  because  by  that 
seed  was  not  intended  all  the  seed  born  to  Alnaham  after  the  flesh,  but  a 
seed  of  true  believers,  of  whom  Abraham,  in  the  view  of  God,  was  the 
constituted  father.  In  confirmation  of  this  he  refers  to  the  case  of 
Ishmael  who  was  rejected,  and  of  all  the  other  children  of  Abraham  being 
passed  over  in  silence,  Isaac  remaining  the  only  seed  to  inherit  and  to 
entail  the  promise.  Again,  as  a  still  more  striking  proof,  that  the  word 
of  promise  discriminated  a  particular  seed,  and  addressed  not  tjie  children 
of  the  flesh  universally,  the  Apostle  instances  the  cases  of  Jacob  and  Esau. 
The  first  of  these  is  chosen  of  God,  and  invested  with  the  promised  bless- 
ing ;  the  other  is  rejected,  and  that  in  circumstances,  as  he  points  out  to 
us,  which  plainly  show,  that  of  the  descendants  of  the  patriarchs,  God, 
accordmg  to  his  will  and  pleasure,  would  make  some  and  not  others,  to 
be  counted  to  Abraham  for  a  "  seed,"  in  a  spiritual  sense,  to  be  of  the 
children  of  God.  It  is  evident,  therefore,  that  the  Apostle  means  to 
assert  that  Jacob  was  counted  for  one  of  "  the  "  spiritual  "  seed,"  was 
"  a  child  of  God,"  and  that  Esau,  though  one  of  "  the  children  "  of  Abra- 
ham, "  according  to  the  flesh,"  was,  "  not  a  child  of  God,"  nor  "  counted 
for  the  seed ;"  and,  moreover,  that  it  was  the  election  of  God,  and  no 
merit  or  demerit  of  the  parties,  which  made  this  difference  between  them. 
It  follows  that  whatever  these  prophecies  may  refer  to  besides,  if  we 
admit  that  the  Apostle  understood  them,  they  do  refer  most  certainly  to 
Jacob  and  Esau  personally  ;  nay,  more,  are  quoted  by  the  Apostle,  with 
this  reference  alone.  For  though  in  these  prophecies,  as  they  stand  in  the 
Scriptures  of  the  Old  Testament,  a  doom  was  certainly  pronounced  which 
affected  very  materially  the  posterity  of  Jacob  and  Esau  ;  and  the  chil- 
dren of  the  former  were  elected  to  privilesres,  from  the  inheritance  of 
which  the  children  of  the  latter  were  excluded  :  yet  the  Apostle  does  not 
quote  the  prophecies  in  this  sense.     That  were  in  fact  to  overturn  his 


ROMANS    IX.,     13.  473 

own  argument  Because,  if  what  was  prognosticated  of  the  respective 
posterities  of  the  persons  mentioned  in  the  prophecies,  were  the  object 
in  view,  it  wouhl  prove  that  the  cliildren  of  the  ilesh,  as  far  at  least  as 
the  children  of  Israel  were  concerned,  were  counted  for  the  seed.  But 
the  Apostle's  argument  goes  to  prove  that  the  reverse  is  the  case  :  that 
they  are  not  all  Israel  who  are  of  Israel.  With  respect  to  the  natural  privi- 
leges and  the  pre-eminence  which  was  given  to  Jacob  and  denied  to  Esau, 
as  the  representatives  of  their  respective  seeds,  it  would  not  stand  true, 
that  tiiey  were  not  all  Israel  who  were  of  Israel.  The  privileges  in 
question  had  been  enjoyed  by  the  children  of  the  flesh,  and  have  just  been 
enumerated  as  possessed  by  those  very  Israelites,  whose  rejection  fioni 
being  the  children  of  God,  the  Apostle  is  now  deploring,  while,  at  the 
same  time,  he  proves  that  rejection  not  contrary  to  the  promises  mide  to 
the  fathers.  We  may,  therefore,  safely  conclude,  that  the  Apostle  does 
not  so  much  speak  of  the  posterity,  as  of  the  persons  of  Jacob  and  Esau ; 
and  that  he  knew  the  prophecies,  he  quotes  in  support  of  his  argument, 
not  to  refer  alone  to  that  posterity :  and  consequently  that  it  is  certain 
he  does  speak  of  the  eternal  state  of  Jacob  and  Esau." 

The  whole  of  the  context  throughout  this  9th  chapter,  as  well  as  the 
concluding  part  of  the  8th,  proves  that  respecting  Jacob  and  Esau,  the 
reference  is  to  their  spiritual  and  eternal  state.  At  the  2yth  verse  of 
the  preceding  chapter,  the  Apostle,  after  exhibiting  to  believers  various 
topics  of  the  richest  consolation,  had  traced  up  all  their  high  privileges 
to  the  eternal  purpose  of  God,  and  had  dwelt  in  the  sequel  on  their 
perfect  security  as  his  elect.  In  the  beginning  of  this  chapter  he  had 
turned  his  eye,  with  deep  lamentation,  to  the  very  different  state  of  his 
countrymen,  who,  notwithstanding  all  their  distinguished  advantages, 
had  rejected  the  Messiah.  This  gave  occasion  for  enlarging  on  the 
sovereignty  of  God  in  the  opposite  aspect  to  that  in  which  he  had  treated 
it  in  respect  to  believers.  In  reference  to  believers,  he  had  spoken  of 
God's  sovereignty  as  displaying  itself  in  their  election,  and  now,  in 
reference  to  the  great  body  of  the  Jews,  as  manifested  in  their  rejection. 
By  this  arrangement,  an  opportunity  was  afforded  most  strikingly  to 
exhibit  that  doctrine,  by  personal  application  in  both  cases. 

It  is  evident  that  Paul,  throughout  this  chapter,  refers  not  to  the  exter- 
nal conilition  of  the  Jews,  which  was  indeed  involved  in  the  rejection  of 
Christ,  but  to  their  spiritual  state,  as  rejecting  the  righteousness  which 
is  of  faith,  and  stumbling  at  that  stumbling-stone,  verse  32.  He  ob- 
serves, that  not  only  at  that  time,  but  in  former  ages,  according  to  the 
testimony  of  their  own  prophets,  a  remnant  only  should  be  saved. 
And,  besides,  while  the  whole  tenor  of  this  discourse  makes  it  obvious 
that  he  is  treating  of  their  spiritual  and  eternal  condition,  this  is  con- 
clusively evident  from  what  he  says  in  the  22d  and  23d  verses,  above 
referred  to,  where  he  speaks,  on  the  one  hand,  of  the  vessels  of  wrath 
fitted  to  destruction,  and,  on  the  other,  of  the  vessels  of  mercy  prepared 
unto  glory.  The.se  two  verses,  vvere  there  no  other  proof,  evince,  beyond 
all  doubt,  what  is  his  object.  His  lamentation  for  his  countrymen  was 
not  called  forth  on  account  of  the  loss  of  their  external  privileges,  the 
destruction   of  Jerusalem,  and   their   expulsion  from  their   own  land. 


474  ROMANS    IX.,    13. 

Had  it  been  so,  he  must  have  includod  himself,  and  also  those  Jews 
whom,  in  the  24th  verse,  he  says  (lod  had  called.  But  so  far  is  he  from 
represfutiiiij;  tliese  to  be  in  a  lamentable  state,  that  he  describes  them, 
along  ^vith  himself,  as  vessels  on  whom  the  riches  of  the  glory  of  God 
was  made  known ;  while,  by  the  contrast,  it  is  evident,  that  by  the 
wrath  and  destruction  of  which  the  others  were  vessels,  he  means  some- 
thing very  dillerent  from  temporal  calamities.  The  vessels  of  the  one 
des(ii|)tion  were  the  "  renniaiit"  which  should  be  saved,  the  "  seed" 
which  the  Lord  of  Sabaoth  had  left,  verses  27,  29.  The  vessels  of  the 
other  description  were  those  wiio  were  as  "  Sodoma,  and  had  beon  made 
like  unto  Gomorrah,"  which  suffered  the  vengeance  of  eternal  fire. 
What  trilling,  then,  what  wresting  of  this  important  poition  of  the  word 
of  God,  what  turning  of  it  entirely  away  from  its  true  meaning  to  repre- 
sent this  chapter,  as  so  many  do,  as  treating  of  the  outward  state  of  the 
Jews,  or  to  di-ny,  with  others,  that  the  spiritual  and  everlasting  condition 
of  Jacob  and  Esau  are  here  referred  to  !  If  the  eternal  condition  of 
Abraham  and  of  Judas  be  determined  in  the  Scriptures,  so  also  is  that  of 
Jacob  and  Esau  ;  and  no  meaning,  wliich,  from  whatever  motive,  any 
man  may  athx  to  the  whole  tenor  of  Scripture  respecting  them,  will 
alter  their  condition.  It  is  better  to  submit  to  the  word  of  God  on  this 
and  every  other  subject,  taking  it  in  its  obvious  import,  than  to  be  de- 
terred from  doing  so  on  account  of  consequences  from  the  admission  of 
w^hich  we  may  shrink  back.  All  Scripture  will  thus  be  profitable  to  us 
for  doctrine,  for  reprooi',  for  correction,  for  instruction  in  righteousness, 
while  we  are  sure  that  the  Judge  of  all  the  earth  will  do  right. 

On  the  whole,  we  see  with  what  propriety  the  Apostle  here  intro- 
duces the  dilFerent  states  of  Jacob  and  Esau,  the  one  beloved  of  God,  the 
other  hated.  Besides  elucidating  the  subject  in  question  respecting 
God's  dealings  with  the  nation  of  Israel,  and  of  the  word  which  he  had 
spoken  taking  effect,  they  illustrate  by  particular  examples  both  sides  of 
the  important  doctrine  of  God's  sovereignty  in  the  election,  and  of  his 
justice  in  the  reprobation  of  fallen  men.  For,  by  acting  in  this  manner, 
God  has  clearly  shown  that  he  is  the  Sovereign  master  in  their  calling 
and  election,  and  of  their  rejection — that  he  chooses  and  rejects  as  seems 
good  to  him  any  of  the  sinful  race  of  Adam,  all  of  whom  are  justly 
objects  of  his  displeasure,  without  regarding  natural  qualities  which  dis- 
tinguish them  from  one  another. 

\Vhat  is  said  of  Jacob  and  Esau  in  the  Old  Testament,  in  the  place  to 
which  Paul  refers,  is  both  historical  and  typical.  It  relates,  in  the  first 
view,  to  tliemselves  personally,  the  elder  "being  made  subservient  to  the 
younger  by  selling  his  birthright.  In  consequence  of  that  act,  the 
declaration,  TJic  elder  shall  serve  the  younger,  was  verified  fiom  the 
time  when  it  took  place.  All  the  rights  of  thi;  first-born  were  thus 
transferred  to  Jacob,  and  the  inheritance  of  Canaan  clevoUcd  on  him  by 
the  surrender  of  his  ungodly  brother.  At  length,  Esau  was  compelled 
to  leave  that  land,  and  to  yield  to  Jacob.  When  the  riches  of  both  of 
them  were  "  more  than  that  they  might  dwell  together,"  "  Esau,"  it  is 
said,  "  took  his  wives,  and  his  sons,  and  his  daughters,  and  all  the  per- 
sons of  his  house,  and  his  cattle,  and  all  his  beasts,  and  all  his  substance 


ROMANS   IX.,    13.  475 

whidi  he  had  got  in  the  lantl  of  Canaan,  and  went  into  the  country 
from  the  face  of  his  brother  Jacob,"  Gen.  xxxvi.,  6.  Whatever,  there- 
fore, might  have  previously  been  the  opposition  of  their  interests,  in  this 
the  most  important  act  of  his  life  relating  to  Jacob,  Esau  was  finally 
made  subservient  to  his  younger  brother.  And  this  subserviency  in 
yielding  up  the  inheritance  which  naturally  belonged  to  him  continued 
durmg  the  remainder  of  their  lives  ;  so  that  the  declaration,  "  the  elder 
shall  serve  the  younger,"  was,  after  various  struggles  between  them, 
personally  and  literally  fulfilled.  In  the  second  view,  as  being  typical, 
what  is  said  of  them  relates  on  the  one  hand  to  the  state  of  Israel  after 
the  flesh — trampling  on  and  forfeiting  their  high  privileges,  hated  of 
God,  and  vessels  of  wrath  fitted  to  destruction  ;  and  on  the  other  hand, 
to  the  vessels  of  mercy  which  God  had  afore  prepared  unto  glory. 

In  loving  Jacob,  God  showed  him  unmerited  favor,  and  acted  towards 
him  in  mercy  ;  and  in  hating  Esau,  he  showed  him  no  favor  who  was 
entitled  to  none,  and  acted  according  to  justice.  Had  God  acted  also 
in  justice  without  mercy  towards  Jacob,  he  would  have  hated  both  ;  for 
both  were  in  their  origin  guilty  in  Adam,  wicked  and  deserving  of 
hatred.  The  Apostle  unveils  the  reason  why  this  was  not  the  case, 
when  he  afterwards  says  that  God  has  mercy  on  whom  he  will  have 
mercy.  The  justice  of  God  in  hating  Esau  was  made  fully  manifest 
in  the  sequel  by  his  abuse  of  the  high  privileges  in  the  course  of  provi- 
dence bestowed  upon  him.  Notwithstanding  all  the  advantages  of  in- 
struction and  example  with  which,  beyond  all  others  of  the  human  race 
(with  the  exception  of  the  rest  of  his  family),  he  was  distinguished, 
Esau  despised  his  birthright  fraught  with  so  many  blessings,  the  natural 
right  to  which  had  been  conferred  on  him  in  preference  to  his  brother 
Jacob,  and  lived  an  ungodly  life.  If  Jacob,  who  was  placed  in  the 
same  situation,  proved  himself  to  be  a  godly  man,  it  was  entirely 
owing  to  the  distinguishing  grace  of  God.  If  it  be  objected,  why  was 
not  this  grace  also  vouchsafed  to  Esau  ?  it  may  as  well  be  asked,  why 
are  not  the  w^hole  of  mankind  saved  ?  That  this  will  not  be  the  case, 
even  they  who  oppose  the  sovereignty  of  God  in  the  election  of  grace 
cannot  deny.  Besides,  will  they,  who  aflfirm  that  God  chooses  men  to 
eternal  life  because  he  foresees  that  they  will  do  good  works,  deny  that, 
at  least,  God  foresaw  the  wickedness  of  Esau's  life  ?  Even  on  their 
own  principles,  then,  it  was  just  to  hate  Esau  before  he  was  born  ;  and, 
on  the  same  ground  of  foreseeing  his  good  works,  it  would  have  been 
just  to  love  Jacob.  Or  will  they  say  that  this  hatred  should  not  have 
taken  place  till  after  Esau  had  acted  such  a  part  ?  This  would  prove 
that  there  is  variableness  with  God,  and  that  he  does  not  hate  to-day 
what  he  will  hate  to-morrow.  Where,  then,  is  the  necessity  for  any 
one,  whatever  may  be  his  sentiments,  to  resort  to  the  vain  attempt  to 
show  that,  when  it  is  said  God  loved  Jacob  and  hated  Esau,  it  only 
means  that  he  loved  Esau  less  than  Jacob  !  As  well  may  it  be  affirmed 
that  when,  in  the  prophecy  of  Amos,  v.  15,  it  is  said,  *'  Hate  the  evil, 
and  love  the  good,"  the  meaning  is,  that  we  ought  to  love  evil  only  in 
a  less  degree  than  good.  But  the  truth  is,  that  all  opposition  to  the 
plain  and  obvious  meaning  of  this  passage  proceeds  from  ignorance  of, 


476  ROMANS    IX.,    13. 

or  inattention  to,  the  state  of  death  and  ruin  in  which  all  men  by  nature 
lie,  and  from  which  no  man  can  be  recovered  by  any  outward  means 
alone,  however  powerful  in  themselves.  This  cannot  be  eflfected  by 
anythiiifjj  short  of  the  unmerited  and  invincibly  efficacious  grace  of 
God,  operating  in  the  heart  of  those  on  whom  he  will  have  mercy 
according  to  his  sovereign  good  pleasure.  Undoubtedly,  God  was  under 
qo  more  obligation  to  save  any  of  the  human  race  than  lie  was  to  save  the 
faJlen  angels.  If  he  save  any  man,  it  is  because  he  hath  mercy  on 
whom  he  will  have  mercy,  or  as  seemeth  good  to  him.  According  to 
those  who  oppose  this  manner  of  acting,  God  was  under  an  obligation 
to  send  his  Son  into  the  world  to  save  sinners. 

From  the  7th  to  the  end  of  this  13th  verse,  we  have  an  incontestible 
proof  of  the  typical  nature  of  the  historical  facts  of  the  Old  Testament, 
by  which  God  was  pleased  to  exhibit  a  picture  or  representation  of 
spiritual  things,  and  of  his  dealings  respecting  the  people  of  Isiael,  as 
well  as  what  related  to  his  Church  in  the  future  economy.  This  typical 
import  is  fully  recognized  in  various  places  in  the  New  Testament, 
showing,  as  the  Apostle  declares  in  the  15th  chapter  of  this  Epistle, 
that  "  Whatsoever  things  were  written  aforetime,  were  written  for  our 
learning,"  and  also  when  he  speaks  of  what  took  place  respecting  Israel 
in  their  journey  from  Egypt,  which  is  equally  applicable  to  so  many 
other  events.  "  Now  all  these  things  happened  to  them  for  examples," 
literally  tj'pes,  1  Cor.  x.,  6—11.  This  proves  that  these  occurrences 
were  expressly  ordained  by  Divine  wisdom  to  be  "a  shadow  of  things 
to  come."  All  this  too,  we  may  collect  from  those  types  and  figures  of 
the  Old  Testament,  which  would  have  been  wholly  inconclusive,  unless 
by  a  particular  destination  of  the  providence  of  God,  they  had  been 
really  instituted  to  prefigure  future  events.  By  many  it  is  indeed  af- 
firmed that  such  historical  facts  as  the  Apostle  in  these  verses  refers  to, 
are  only  accommodated  to  the  allegorical  meaning.  This  unfounded  alle- 
gation, so  derogatory  to  the  Holy  Scriptures,  and  utterly  repugnant  to 
their  character  as  a  revelation  iVom  God,  I  have  exposed  in  various  paits 
of  this  work.  I  have  adverted  to  it  more  fully,  because,  as  formerly 
observed,  it  brings  a  palpable  charge  of  falsehood  and  dishonesty  against 
the  inspired  writers,  representing  them  as  quoting  the  language  of  the 
Holy  Spirit  in  a  meaning  which  lie  did  not  intend  to  convey,  and  as  con- 
firmatory of  their  own  doctrine,  when  they  knew  that  what  they  ad- 
vanced was  merely  a  fanciful  accommodation  of  words.  Althousih  this 
degrading  opinion  is  so  much  countenanced  by  such  writers  as  Tlioluck 
and  Stuart,  and  by  many  others,  I  am  not  aware  that  it  has  hitheito 
attracted  all  that  attention,  and  been  marked  with  that  abhorrence, 
which  it  so  justly  merits.  Nothing  is  more  clear  than  that  such  histori- 
cal facts  ami  occurrences  as  those  to  which  Paul  in  the  foregoing  pas- 
sages appeals,  were  divinely  ordered  and  adapted  to  represent  spiritual 
things  ;  and  it  is  of  great  importance  in  the  present  day  when  interpre- 
ters are  so  much  inclined  to  overlook  the  types  of  the  Old  Testament, 
to  take  every  proper  opportunity  of  placing  them  in  their  true  light, 
and  pointing  out  the  important  purpose  which  they  were  intended  to 


ROMANS   IX.,    15.  477 

serve  in  the  future  economy,  and  for  which  they  are  referred  to  as  in  the 
passages  before  us.* 

V.  14. — What  shall  we  say  then  ?     Is  there  unrighteousness  with  God  ?     God  forbid. 

The  Apostle  anticipated  the  objection  of  the  carnal  mind  to  his  doc- 
trine. Does  not  loving  Jacob  and  hating  Esau  before  they  had  done 
any  good  or  evil,  imply  that  there  is  injustice  in  God  1  This  objection 
clearly  proves  that  the  view  taken  of  the  preceding  passage  is  correct. 
For  it  is  this  view  which  suggests  the  objection.  Is  it  just  in  <"^od  to 
love  one  who  has  done  no  good,  and  to  hate  one  who  has  done  no  evil  ? 
If  the  assertion  respecting  loving  Jacob,  and  hating  Esau,  admitted  of 
being  explained  away  in  the  manner  that  so  many  do,  there  could  be  no 
place  for  such  an  objection.  And  what  is  the  Apostle's  reply  ?  Nothing 
but  a  decided  rejection  of  the  supposition  that  God's  treatment  of 
Jacob  and  Esau  implied  injustice.  By  asking  the  question  if  there  be 
unrighteousness  with  God,  he  strongly  denies  that  in  God  there  is  here 
any  injustice  ;  and  this  denial  is  sufficient.  According  to  the  doctrine 
which  he  everywhere  inculcates,  consistently  with  that  of  the  whole  of 
Scripture,  God  is  represented  as  infinitely  just,  as  well  as  wise,  holy, 
good,  and  faithful.  In  the  exercise  of  his  sovereignty,  therefore,  all 
that  God  wills  to  do  must  be  in  strict  conformity  with  the  perfection  of 
his  character.  He  cannot  deny  himself;  He  cannot  act  inconsistently 
with  any  of  his  divine  attributes. 

V.  15  — For  he  saith  to  Moses,  I  will  have  mercy  on  whom  I  will  have  mercy,  and  I 
will  have  compassion  on  whom  I  will  have  compassion. 

What  is  the  ground  on  which  the  Apostle  here  rests  his  denial  that 
there  is  unrigiiteousness  with  God  ?  He  makes  no  defence  or  apology 
for  God,  attempts  no  metaphysical  distinctions,  but  rests  solely  on  the 
authority  of  Scripture.  He  produces  the  testimony  of  God  to  Moses, 
declaring  the  same  truth  that  he  himself  affirms.  This  is  quite  enough 
for  Cliristians.  It  is  not  wise  in  tiiem,  as  is  often  the  case,  to  adopt  a 
mode  of  vindicating  God's  procedure  so  very  different  from  what  he  him- 
self employs.  How  many  go  about  to  justify  God,  and  thereby  bring  God 
to  tjie  bar  of  man.  From  the  defences  of  Scripture  doctrine,  often  re- 
sorted to,  it  might  be  supposed  that  God  was  on  his  trial  before  men, 
rather  than  that  all  sliall  stand  before  him,  and  that  the  will  of  God  is 
supreme  justice.  I  will  have  mercy  on  whom  I  will  have  mercy,  and 
I  will  have  compassion  on  whom  I  will  have  compassion. — Tl)al  is,  I 
will  have  mercy  on  whom  I  please — I  will  bestow  my  favors,  or  with- 
hold liiem,  as  seemeih  to  me  good.  God  by  this  declaration  proves 
that  lie  is  a  debtor  to  none  ;  that  every  blessing  bestowed  upon  the 
elect,  flows  from  gratuitous  love,  and  is  freely  granted  to  whom  he 
pleases.  The  answer,  then,  of  the  Apostle  amounts  to  this,  that  what 
is  I'ecorded  concerning  God's  loving  Jacob  and  hating  Esau,  is  in  no- 

•  On  "  the  types  of  the  Old  Testament,"  see  the  chapter  on  that  subject  in  the  Au- 
thor's work,  entitled  "  Euidence  and  Authority  of  Divine  Revelation,"  vol.  i.,  3d  edi- 
tion. 


478  ROMANS    IX.,    16. 

thint;  difTercnl  from  his  usual  nunlc  of  procedure  towards  men,  but  is 
entirt'Iy  consistent  with  the  whole  plan  of  hi.s  government.  All  men 
are  lost  and  guilty  in  Adam  ;  it  is  of  mercy  that  any  are  saved  ;  and 
God  declares  that  he  will  have  mercy  or  not  upon  men  according  to  his 
own  good  pleasure.  It  is  only  of  this  attribute  that  such  language,  as 
is  contained  in  this  passage,  can  be  employed.  The  exercise  of  every 
other  attribute  is  at  all  times  indispensable,  and  never  can  be  sus 
pcnded. 

V.  IT). — So  then  it  is  not  of  him  that  willeth,  nor  of  him  tliat  runneth,  but  of  God 
that  showeth  mercy. 

This  is  the  conclusion  from  the  whole.  Salvation  is  not  from  the 
will  of  man,  nor  from  his  efforts  in  striving  for  it ;  but  is  entirely  of 
God's  mercy  vouchsafed  to  whom  he  pleases.  What  foundation,  then, 
can  be  discovered  in  the  word  of  God  for  those  schemes  of  self-right- 
eousness which  in  a  greater  or  less  degree  make  salvation  depend  on 
man's  own  exertions  ?  There  may  be  here  an  allusion  to  Jacob's  de- 
siring the  blessing  of  the  birthright,  and  his  running  to  provide  the 
venison  by  which  he  deceived  his  father;  but  his  obtaining  the  blessing 
was  solely  the  consequence  of  CJod's  good  pleasure  ;  for  the  means  he 
employed  for  the  purpose  merited  punishment  rather  than  success.  In 
like  manner,  the  salvation  of  any  man  is  not  to  be  ascribed  to  his  own 
good-will  and  diligent  endeavors  to  arrive  at  it,  t)ut  solely  to  the  purpose 
of  God  according  to  election,  which  is  "not  of  works,  but  of  him  that 
3alleth."  It  is  true,  indeed,  that  believers  both  will  and  run,  but  this 
is  the  effect,  not  the  cause  of  the  grace  of  (Jod  being  vouchsafed  to 
them.  "  Work  out  your  own  salvation  with  fear  and  trembling."  To 
whom  is  this  addressed  ?  To  "  the  saints  in  Christ  Jesus,"  in  whom 
God  had  begun  a  good  work,  which  he  will  perform  until  the  day  of 
Jesus  Christ — to  them  who  had  alioays  obeyed,  Phil,  i.,  1,  6,  29;  ii.,  12. 
But  besides  this,  what  is  the  motive  or  encouragement  to  work  out 
their  salvation  ?  "  For  it  is  God  which  workeih  in  you  both  to  will 
and  to  do  of  his  good  pleasure."  Here  all  the  willing  and  doing  of 
men  in  the  service  of  God  is  ascribed  to  his  operation  in  causing  them 
to  will  and  to  do.  The  whole  of  the  new  covenant  is  a  promise  of 
God  that  he  himself  will  act  efficaciously  for  the  salvation  of  those 
whom  he  will  save.  "  I  will  put  my  law  in  their  inward  parts,  and 
write  it  in  their  hearts."  "  I  will  give  them  one  heart,  and  one  way, 
that  they  may  fear  me  for  ever."  "  I  will  put  my  fear  in  their  hearts, 
that  they  shaLl  not  depart  from  me."  "A  new  heart  also  will  I  give 
you,  and  a  new  spirit  will  I  put  within  you,  and  I  will  take  away  the 
stony  heart  out  of  your  flesh,  and  I  will  give  you  a  heart  of  flesh. 
And  I  will  put  my  Spirit  within  you,  and  cause  you  to  walk  in  my 
statutes,  and  ye  shall  keep  my  judgments  and  do  them,"  Jcr.  xxxi., 
xxxiii. ;  Ezek.  xxxvi.  In  this  way,  the  means  by  which  God's  elect 
are  brought  to  him,  their  calling,  their  justification,  their  sanctification, 
their  perseverance,  and  their  glorification,  are  all  of  (Jod,  as  was  shown 
in  the  preceding  chapter,  ami  not  of  themselves.  "  There  is  great 
folly,"  says  Calvin,  "in  the  argument  that  we  are  possessed  of  a  certain 


ROMANS    IX.,    17,  479 

energy  in  onr  zeal,  but  of  sucli  a  kind  as  can  effect  nothing  of  itself, 
unless  aided  by  the  mercy  of  Jehovah,  since  the  Apostle  shows  that  we 
possess  nothing  of  our  own  by  excluding  all  our  efforts.  To  infer  that 
we  have  the  power  either  of  running  or  willing,  is  a  mere  cavil,  which 
Paul  denies,  and  plainly  asserts  that  our  will  or  ardor  in  the  race  has 
not  the  smallest  nifluence  in  procuring  our  election.  On  the  othei 
hand,  those  merit  the  severest  reproof  who  continue  to  indulge  in  sloth, 
that  they  may  afford  room  and  opportunity  for  the  grace  of  God  to  act; 
since  although  their  own  industry  can  accomplish  nothing,  yet  the 
heavenly  zeal  inspired  by  the  Father  of  lights  is  endued  with  active 
efficacy." 

If  any  shall  oppose  the  declaration  of  the  Apostle,  that  it  is  not  of 
him  that  willeth  or  of  him  that  runneth,  but  of  God  that  showeth 
mercy,  and  assert  that  the  salvation  of  man  depends  on  conditions 
which  he  is  obliged  to  fulfil,  then  it  may  be  asked,  what  is  the  condition? 
Is  it  faith?  Faith  is  ihe  gift  of  God.  Is  it  repentance  ?  Christ  is 
exalted  a  Prince  and  a  Saviour  to  give  repentance.  Is  it  love  ?  God 
promises  to  circumcise  the  heart  in  order  to  love  him.  Are  they  good 
works  ?  His  people  are  the  workmanship  of  God  created  unto  good 
luorks.  Is  it  perseverance  to  the  end  ?  They  are  kept  by  the  power 
of  God  through  faith  unto  salvation.  ,It  is  true  that  all  these  things 
are  commanded  and  enforced  by  the  most  powerful  motives,  conse- 
quently they  are  duties  which  require  the  exercise  of  our  faculties. 
But  they  are  assured  by  the  decree  of  election,  and  are  granted  to  the 
elect  of  God  in  the  proper  season  ;  so  that,  in  tliis  view,  they  are  the 
objects  of  promise,  and  the  effects  of  supernatural  and  Divine  influence. 
"  Thy  people,"  saith  Jehovah  to  the  Messiah,  "  shall  be  willing  in  the 
day  of  thy  power."  Thus,  the  believer,  in  running  his  race,  and  work- 
ing out  his  salvation,  is  actuated  by  God,  and  animated  by  the  con- 
sideration of  his  all-powerful  operation  in  the  beginning  of  his  course; 
of  the  continuation  of  his  support  during  its  progress  ;  and  by  the 
assurance  that  it  shall  be  effectual  in  enabling  him  to  overcome  all  ob- 
stacles, and  to  arrive  in  safety  at  its  termination. 

V.  17. — For  the  Scripture  saith  unto  Pharaoh,  Even  for  this  same  purpose  have 
I  raised  thee  up,  that  I  might  show  my  power  in  thee,  and  that  my  name  might  be  de- 
clared throughout  all  the  earth. 

This  verse  stands  connected,  not  with  the  15th  and  16th,  which  im- 
mediately precede  it,  but  with  the  13th  and  14th.  In  the  13th  verse 
God's  love  to  Jacob  and  his  hatred  to  Esau  are  declared.  In  respect 
to  both,  it  is  demanded  in  the  14th  verse,  if  there  be  injustice  with  God. 
In  the  15th  and  16th  verses  following,  the  answer  is  given,  regarding 
the  preference  and  love  of  God  to  Jacob.  In  this  17lh  verse  the  Apos- 
tle replies  to  the  question,  as  it  refers  to  God's  hatred  of  Esau.  And 
the  answer  here  is  precisely  similar  to  that  given  respecting  Jacob. 
God's  love  to  Jacob  before  he  had  done  any  good  was  according  to 
his  usual  plan  of  procedure  ;  and  on  the  same  ground  his  hatred  of 
Esau  before  he  had  done  any  evil  is  also  vindicated.  Paul  here  proves 
his  doctrine  from  the  example  of  one  to  whom,  in  Divine   sovereignty, 


480  ROMANS    IX.,     17. 

God  acted  according  to  justice  wiilioiit  mercy.  The  Scripture  saith 
thai  (Jod  raised  up  Pharaoh  for  the  very  purpose  of  manifesting  his 
own  glory  in  his  punishment. 

For  the  Scripture  saifh. — Ry  the  manner  in  which  tlic  Apostle  be- 
gins this  verse,  we  arc  taught  that  whatever  the  Scriptures  declare  on 
any  subject  is  to  be  considered  as  decisive  on  the  point.  "  \\'hat  saith 
the  Scripture  ?"  This  is  the  proof  to  which  the  Apostle  appeals.  It 
sliould  further  be  observed,  that  Paul  ascribes  to  the  Scriptures  what 
was  said  by  (Jod  himself,  Exod.  ix.,  16.  This  expressly  teaches  us 
that  the  woriis  of  Scripture  are  the  words  of  God.  In  the  same  man- 
ner, in  the  l-'pistlc  to  tlie  (Jalalians,  it  is  said,  the  Scripture,  "  foreseeing 
that  (>od  would  justify  the  heathen;"  and,  "  the  Scripture  hath  con- 
cluded all  under  sin,"  Gal.  iii.,  8,  22.  Here  the  word  of  God  is  so 
much  idciuified  with  himself,  that  the  Scripture  is  represented  as  pos- 
sessing and  exercising  the  peculiar  prerogatives  of  God.  What  is  done 
by  (Jod,  and  what  belongs  only  to  him,  is  ascribed  to  the  Scriptures, — 
proving  thai  thev  contain  the  very  words  of  God.  "  All  Scripture  is 
given  by  inspiration  of  God,"  2  Tmi.  iii.,  16.*  The  word  Scripture 
is  here  taken  in  its  appropriated  meaning — being  confined  to  the  book 
of  God.  All  that  is  written  in  it  is  divinely  inspired  ;  and  what  does 
writing  consist  of  but  of  words  ?  If  any  of  these  are  not  inspired,  then 
all  Scripture  is  not  inspired.  Every  word,  then,  in  the  book  referred 
to,  is  the  word  of  God,  dictated  by  him  of  whom  the  writers  were  the 
instruments  he  employed,  who  spoke  or  wrote  as  they  were  moved  by 
the  Holy  (ihost.  Why  are  so  many  unwilling  to  admit  this  view  of 
the  inspiration  of  Scripture  so  much  insisted  on  in  the  Scriptures  them- 
selves? Is  it  on  account  of  the  difficulty  of  conceiving  how  words 
should  thus  be  communicated  ?  But  is  it  easier  to  understand  how 
ideas  could  be  communicated  ?  Do  they  believe  that  the  Lord  "  open- 
ed the  mouth  of  the  ass"  of  Balaam,  and  communicated  the  words 
which  she  spake  ?  Is  it,  then,  more  difficult  to  communicate  words  to 
men  than  to  a  dumb  animal  ?  To  speak  of  difficulties  where  omnipo- 
tence is  concerned  is  palpably  absurd.  Besides,  all  allow  that  in  the 
parts  of  Scripture  to  which  (making  vain  distinctions  respecting  inspira- 
tion, without  the  least  foundation  from  any  expression  the  Scriptures 
contain)  they  ascribe  the  inspiration  of  "  suggestion,"  the  very  words 
were  communicated  to  the  writers.  Those  who  deny  the  plenary  ver- 
bal inspiration  of  the  Scriptures  ;  who  introduce  various  modifications 
of  the  manner  in  which  they  have  been  written,  ncillier  can  nor  ought 
to  enterlain  the  same  profound  veneration  for  them  as  those  who  believe 
that,  wiihoui  any  exception,  from  beginning  to  end  they  arc  dictated  by 
God  himself. 

T/ie  iSn-ipturc  saith  unto  Pharaoh. — That  is,  the  Scripture  showcth 
how  Moses  was  commanded  to  say  unto  Pharaoh,  Exod.  ix.,  16,  Even 
for  this  same  purpose  have  I  raised  thee  yp.  Here  is  the  destination 
of  Pharaoh  to  his  destruction.     That  I  might  show  my  power  in  thee, 

'  See  avHry  full  urid  rritical  discussion  on  2  Tim.  iii.,  16,  appended  to  Dr.  Carson's 
"  Refutation  of  Dr.  Henderson's  doctrine  in  his  Ute  work  on  Divine  Inspiration." 


ROMANS    IX.,    17.  481 

and  that  my  name  might  he  declared  throughout  all  the  earth.  — This 
is  tlic  end  and  design  intended  by  it.  It  was  not,  llicn,  by  any  concur- 
rence of  fortuitous  circumstances  that  Pharaoh  was  seated  on  the 
throne  of  Egypt,  and  invested  with  the  power  he  possessed  when 
Moses  was  appointed  to  conduct  Israel  out  of  Egypt.  He  was  raised 
up,  or  made  to  stand  in  that  place,  in  order  that,  by  his  opposition, 
from  the  perversity  of  his  heart,  in  him  (jlod  might  show  his  own  power 
and  exalt  his  own  name.  It  is  not  merely  alleged  that  God  had  not 
shown  mercy  to  this  king  of  Egypt,  or  that  he  had  suffered  him  to  go 
on  in  his  wicked  ways  :  but,  in  language  which  the  unrenewed  heart  of 
man  will  never  relish,  it  is  declared,  "  Even  for  this  same  purpose  have  1 
raised  thee  up,  that  I  might  show  my  power  in  thee,  and  that  ray  name 
might  be  declared  throughout  all  the  earth."  For  this  very  end  the 
birth,  the  life,  and  the  situation  of  Pharaoh  were  all  of  Divine  appoint- 
ment. This  is  language  so  clear  that  it  cannot  be  guiltlessly  misinter- 
preted. The  unbelieving  heart  of  man  will  revolt,  and  his  ingenuity 
may  invent  expedients  to  soften  this  explicit  declaration  ;  but  it  never 
can  be  successfully  evaded.  All  the  shifts  of  sophistry  will  never  be 
able  fairly,  or  even  plausibly,  to  explain  this  language  in  a  sense  that 
will  not  testify  the  sovereignty  of  God. 

The  above  truth  respecting  Pharaoh  is  what  the  Scriptures  declare  ; 
and  we  ought  never  to  pretend  to  go  farther  into  the  deep  things  of  God 
than   they  go  before  us,  but   submissively  to  bow  to  every  Divine  de- 
claration.    We  know  that  all  sin  will  be  found  with  man  ;  but  here  we 
are  taught  that  even  the  sin  of  man  will  turn  out  for  the  glory  of  God, 
and  for  this  very  purpose  the  wicked  are  raised  up.     If  we  cannot 
fathom  this  depth  in  the  Divine  councils,  still   let  us  be  certain  that 
what  God  says  is  true,  and  must  be  received   by  us.     We  are  assured 
that  the  judge  of  all  the  earth  will  in  all  things  act  righteously,  although 
we  may  not  be  able  to  comprehend  his  ways.     Nor  are  we  required  to 
comprehend  them.     We   are   required  to  believe  his  word,  and  to  be- 
lieve that  it  is  consistent  with  the  eternal  righteousness  of  his  character. 
"  Let  us  treasure,"  says   Calvin,  "  the   following  observation  in    our 
minds, — never  to  feel  the   least  desire  to  attain  any  other  knowledge 
concerning  this  doctrine  save  what  is  taught  us  in  Scripture.     When 
the  Lord  shuts  his   sacred  mouth,  let  us  also  stop  our  thoughts  from 
advancing  one  step  further  in   our  inquiries."     Consistently  with  the 
vain  attempts  that  have  been  made  to  reconcile  the  truth  above  affirm- 
ed, with  philosophy  falsely  so  called,  the  whole  subject  of  this  chapter 
might   be  rejected,  equally  with  that  of  the  verbal  inspiration  of  the 
Scriptures.     It  has  accordingly  been  perverted  by  many  who  have  ex- 
plained  it  in  such  a  way  as  to  remove  all  the  difficulties  which  it  pre- 
sents.    Our  Lord  in  one  short  sentence  has  declared  the  true  reason  of 
their  finding  it  so  hard  to  understand  this  chapter.     "  Why  do  ve  not 
understand  my  speech  ? — even  because  ye  cannot  hear  my  word."     It 
is  also  written  for  our  warning,    "  Many,  therefore,  of  his  disciples, 
when  they  had  heard  this,  said,  this  is  an  hard  saying;  who  can  liear 
it  ?"     There  is  no  part  of  Scripture,  the  meaning  of  which  is  more  ob- 
vious than  that  of  this  chapter.     But  if  men  will  yield  to   the  natural 

31 


482  ROMANS    IX.,    IS. 

opposition  of  their  minds  to  the  tnitli  it  declares,  and  wresting  the  plain- 
est expressions,  alVirrn  thai  hatred  signifies  love;,  is  it  surprising  ihal 
they  are  bewildered  in  following  their  own  devices  ?* 

V.  IS. — Therefore  hath  he  mercy  on  whom  he  will  have  mercy,  and  whom  he  will  he 
hardeiieth. 

Here  the  general  conclusion  is  drawn  from  all  the  Apostle  had  said 
in  the  three  preceding  verses,  in  denying  that  God  was  unrighteous  in 
loving  Jacob  and  iialing  Esau.  It  exiiibils  the  ground  of  God's  deal- 
ings, both  with  the  elect  and  reprobate.  It  concludes  thai  his  own  sove- 
reign pleasure  is  the  rule  both  with  respect  to  tiiose  whom  he  receives, 
and  those  whom  he  rejects.  He  pardons  one  and  hardens  another, 
without  reference  to  anything  but  his  own  sovereign  will,  in  accordance 
with  his  infinite  wisdom,  holiness,  and  justice.  "  Even  so,  Father," 
said  our  blessed  Lord,  "  for  so  it  seemed  good  in  thy  sight."  God  is 
not  chargeable  with  any  injustice  in  electing  some  and  not  others  ;  for 
this  is  an  act  of  mere  mercy  and  compassion,  and  that  can  be  no  vio- 
lation of  justice. 

Therefore  hath  he  mercxj  on  whom  he  will  Iwve  mercy. — Paul  here 
repeats  for  the  third  time,  that  God  has  mercy  on  whom  he  will  have 
mercy,  without  intimating  the  least  regard  to  anything  in  man  as  de- 
eerviiig  mercy.  The  smallest  degree  of  right  in  the  creature  would 
furnish  reason  for  displaying  justice,  not  mercy.  Mercy  is  that  ador- 
able perfection  of  God  by  wiiich  he  pities  and  relieves  the  miserable. 
Under  the  good  and  righteous  government  of  God,  no  one  is  miserable 
who  does  not  deserve  to  be  so.  The  objects  of  mercy  are  persons  who 
are  miserable,  because  they  are  guilty,  and  therefore  justly  deserving  of 
punishment.  The  exercise  of  mercy  is  a  particular  display  of  the  grace 
or  free  favor  of  God.  In  no  case  can  it  be  due  to  a  guilty  creature  ;  it 
necessarily  implies  the  absence  of  all  right.  A  man  can  never  have  a 
right  to  mercy  ;  and  to  talk  of  deserving  mercy  is  a  contradiction  in 
terms.  God,  it  is  said,  "delighleth  in  mercy,"  Micah  vii.,  18;  and  in 
the  proclamation  of  his  name  to  Moses,  this  attribute  is  particularly 
signalized.  "  The  Lord,  the  Lord  God  merciful  and  gracious,"  Exod. 
xxxiv.,  6.  He  is  "rich"  and  "  plenteous"  in  mercy,  and  "his  tender 
mercies  are  over  all  his  works." 

Mercy,  however,  is  an  attribute,  the  constant  exercise  of  which  is 
not  essential  to  God,  like  that  of  justice,  which  can  never,  as  has  been 
remarked,  for  a  moment  be  suspended.  Mercy  is  dispensed  according 
to  his  sovereign  pleasure  in  regard  to  persons  or  times,  as  to  him  scem- 
eth  good.  Towards  the  fallen  children  of  men  it  was  gloriously  dis- 
played when  (Jod  sent  his  Son  into  the  world,  which  was  purely  a  work 
of  mercy,  and  not  demanded  by  justice.  But  to  the  fallen  angels 
mercy  was  not  vouchsafed.  And  is  this  any  impeachment  of  the 
mercy  of  God  ?  If  not,  is  it  a  just  ground  for  complaint,  that  in  order 
to  manifest  his  hatred  of  sin,  his  mercy  is  not  extended  to  a  certain 
portion  of  the  human  race,  who  we  know  for  certain  shall   perish  ? 

♦  Mr.  Tholuck,  in  his  Exposition  of  the  Epistle  to  the  Romans,  has  most  fearfully 
perverted  the  meaning  of  this  ninth  chapter,  as  well  as  many  other  part«  of  the  Epistle. 


ROMANS   IX.,    18.  483 

Thus  God  has  mercy  on  wliom  he  will  have  mercy.  It  is  one  of  the 
fundamental  errors  of  Socinians,  and  of  many  besides,  to  hold  that  the 
mercy  of  God  must  be  necessarily  and  constantly  exercised  ;  while, 
reversing  the  order  of  Scripture,  and  all  its  representations  of  the  cha- 
racter of  God,  they  deny  this  necessity  regarding  his  justice.  The 
same  act,  however,  may  be  both  an  act  of  justice  and  an  act  of  mercy  in 
reference  to  different  objects.  The  punishment  of  the  enemies  of  God, 
the  slaying  of  the  first-born  in  Egypt,  the  overthrow  of  Pharaoh  and 
his  host,  the  discomfiture  of  kings,  and  the  transfer  of  their  lands  for  an 
heritage  to  Israel,  while  they  were  acts  of  justice  towards  the  enemies 
of  his  people,  are  all  ascribed  to  the  mercy  of  God  to  them,  Psal. 
cxxxvi.  "  To  him  that  smote  Egypt  in  their  first-born  :  for  his  mercy 
endureth  for  ever  :  But  overthrew  Pharaoh  and  his  host  in  the  Red  Sea  : 
for  his  mercy  endureth  for  ever :  To  him  which  smote  great  kings :  for  his 
mercy  endureth  for  ever  :  And  slew  famous  kings  :  for  his  mercy  en- 
dureth for  ever  :  And  gave  their  land  for  an  heritage  :  for  his  mercy 
endureth  for  ever :  Even  an  heritage  to  Israel  his  servant  :  for  his 
mercy  endureth  for  ever." 

Mercy,  then,  which  is  a  particular  kind  of  Divine  goodness,  is  sove- 
reign ;  and  to  confer  favors  freely,  consistently  with  Divine  wisdom, 
does  injury  to  no  end.  If  God  was  only  just,  there  would  be  no  place 
for  mercy  ;  if  he  never  acted  as  a  sovereign  benefactor,  there  could  be 
no  place  for  the  plan  of  redemption.  God  may  be  considered  under  two 
different  aspects,  either  as  judging  witii  equity,  or  as  disposing  at  his 
will  of  his  benefits  ;  in  other  words,  as  a  judge,  or  as  a  sovereign. 
Under  either  of  these  aspects,  in  whatever  manner  he  acts,  having 
nothing  higher  than  himself,  he  is  the  supreme  God.  Sovereignty, 
when  this  word  is  applied  to  God,  signifies  the  arbitrary  will  of  a  Bene- 
factor, because,  that  under  the  other  aspects,  there  is  no  place  for  the 
exercise  of  arbitrary  will.  In  the  exercise  of  his  justice,  God  is  sove- 
reign in  his  judgments  and  his  punishments,  but  not  arbitrary  ;  because 
he  does  not  judge  without  demerit  in  tlie  objects  of  his  judgment. 
When  therefore  he  acts  as  Judge  and  Supreme  Ruler,  his  acts  are 
founded  upon  equity  ;  but  when  he  acts  as  Sovereign,  his  acts  are 
founded  upon  his  free  favor,  and  dispensed  with  wisdom. 

Whatever  offence  the  human  mind  may  take  at  the  attribute  of  divine 
justice,  and  its  exercise  in  punishing  the  guilty,  we  should  think  that 
all  men  would  eagerly  embrace  the  view  given  in  Scripture  of  the 
divine  mercy.  Yet  in  reality  the  peculiar  character  of  the  mercy  of 
God  is  as  disagreeable  to  men  as  is  his  justice  itself.  The  divine  mercy 
is  not  only  Sovereign,  but  respecting  its  object,  itisunhmited.  Neither 
of  these  peculiarities  is  agreeable  to  the  mind  of  man.  Human  wisdom 
views  God  as  merciful,  but  that  mercy  it  makes  to  extend  equally  to 
all,  and  unlimitedly  to  none.  For  persons  not  guilty  of  glaring  sins 
God's  mercy  is  not  only  expected  by  the  world,  but  even  claimed  and 
demanded.  To  deny  it  to  those  who  are  sober  and  regular  in  their 
lives,  would  be  looked  on  as  both  cruel  and  unjust.  In  the  passage  be- 
fore us,  however,  we  see  that  God's  mercy  is  sovereign,  that  it  extends 
to  one  and  not  to  another,  while  no  man  can  give  a  reason  for  a  prefer 


484  ROMANS    IX.,    18. 

dice  of  ore  and  the  rejection  of  llic  other.  The  only  reason  Cod  con- 
descends to  <rivc  is  his  own  pleasure,  "  I  will  have  mercy  on  whom  I 
will  have  mercy."  The  unlimited  character  of  the  divine  mercy  is  a 
thing  that  ought  to  be  most  agreeable  to  every  man.  Even  should  any 
be  so  blind  as  not  to  perceive  ihallhcy  need  such  mercy  for  themselves, 
yet  if  they  loved  mankind  they  should  rejoice  that  the  divine  mercy  is 
such  as  to  extend  to  the  chief  of  sinners.  Constant  experience,  how- 
ever, as  \vc\\  as  the  history  of  our  Lord's  life,  shows  thai  this  is  not  the 
case.  Instead  of  rejoicing  in  tlie  extent  of  divine  mercy,  the  heart  of 
the  self-righteous  man  will  swell  with  indigr.ation  when  he  hears  that 
mercy  is  extended  to  the  vile  and  the  profligate.  Nothing  in  the  con- 
duct of  our  Lord  gave  such  ofTence  to  the  Scribes  and  Pharisees  as 
this  peculiarity  in  his  conduct  of  receiving  sinners.  In  the  most  promi- 
nent manner  he  exhibited  this  feature  of  mercy,  and  publicans  and  sin- 
ners heard  him,  and  received  his  doctrine,  and  turned  from  their  sins 
unto  God  ;  while  the  proud,  self-righteous  Pharisees  burned  with  indig- 
nation at  the  conduct  of  Christ  in  this  instance.  He  was  constantly 
upbraided  as  receiving  sinners  and  eating  with  them. 

Of  the  mercy  of  Cod,  Dr.  Thomson  observes,  "  It  cannot  be  that 
his  mercy  should  be  exerted  at  the  expense  or  to  the  disparagement,  in 
any  the  least  degree,  of  one  excellence  which  beautifies  his  nature,  or 
upholds  his  government,  or  speaks  his  praise.  His  mercy  is  sovereign 
and  gratuitous;  and  therefore  it  can  only  be  displayed,  when  every 
other  quality  that  belongs  to  him  is  fully  maintained,  and  there  is  no 
sacrifice  of  the  honor  that  is  due  to  each,  and  of  the  consistency  which 
pervades  the  whole.  Whenever  his  mercy  cannot  be  exercised  with- 
out refusing  the  demands  of  his  justice,  or  without  bringing  into  ques- 
tion the  immutability  of  his  faithfulness,  or  witiiout  denying  the  irresist- 
ible energy  of  his  power,  or  without  impeaching  the  infallibility  of  his 
wisdom,  or  without  throwing  suspicion  on  the  absolute  purity  of  his 
nature — in  these  cases  his  mercy  cannot  be  exercised  at  all,  for  the 
exercise  of  it  woidd  involve  some  shortcoming  in  his  perfection,  which 
is  necessarily  unqualified  and  unlimited.  It  is  only  of  this  attribute 
that  it  can  be  said,  'He  will  have  mercy  on  whom  he  will  have  mercy.' 
Of  every  other  attribute,  it  is  requisite  that  we  predicate  positive  and 
peremptory  operation.  He  7nust  be  holy;  he  J)iust  be  wise;  he  must 
be  powerful ;  he  must  be  just ;  he  must  be  true  ;  he  7nust  be  each  and 
all  of  these  whatever  betide  his  universe  ;  and  if  we,  his  apostate  crea- 
tures, cannot  be  the  objects  of  his  mercy  except  by  some  surrender  of 
the  homage  due  to  them,  or  some  violation  of  the  harmony  that  reigns 
among  tliein,  his  mercy  cannot  save,  and  cannot  reach  us." 

And  whom  he  will  he  hardenelh. — If  Cod  halh  mercy  on  whom  he 
will,  he  hardenelh  whom  he  will.  In  hardening  men,  (iod  does  no 
injiisiice,  nor  does  he  act  in  any  degree  contrary  to  the  perfection  of 
Ins  character.  He  does  not  communicate  hardness  or  perversity  to  the 
hearts  of  men  by  any  positive  internal  act,  as  when  he  communicates 
his  grace.  "  Let  no  man  say  when  he  is  tempted,  I  am  tempted  of 
Cod,  for  Ciod  cannot  be  tempted  with  evil,  neither  temptelh  he  any 
man."     Wicked  men  are  not  restrained  by  the  holy  influences  of  grace, 


ROMANS    IX.,    18  485 

but  by  the  different  restraints  under  which  they  are  placed  by  Provi- 
dence. They  arc  hardened  when  these  restraints  are  removed,  and 
when  they  are  left  free  to  act  according  to  the  depraved  inclinations  of 
their  own  hearts,  to  which  the  Lord  gives  thenn  up,  Psal.  Ixxxi.,  12; 
Acts  vii.,  42  ;  Rom.  i.,  24,  26,  28.  Or  they  are  hardened  by  the  com- 
munication of  qualities  which  are  neither  good  nor  bad  in  themselves, 
but  which  may  become  either  good  or  bad,  according  to  the  use  made 
of  them,  such  as  courage,  perseverance,  or  other  dispositions  which 
may  be  employed  for  bad  purposes.  Men  are  also  hardened  when  they 
arc  abandoned  to  the  suggestions  of  Satan,  of  whom  they  are  the  wil- 
ling slaves.  Thus  Judas  was  hardened  by  Satan,  who  had  taken  pos- 
session of  him,  and  to  whom  he  submitted  himself,  although  most 
solem.nly  warned  of  his  danger.  When  a  man  is  entirely  left  to  him- 
self, the  commands,  the  warnings,  the  judgments,  the  deliverances,  and 
all  the  truths  of  Scripture  become  causes  of  hardness,  of  insensibility, 
of  pride,  and  presumption.  Even  the  delay  of  merited  punishment, 
and  the  deliverances  from  the  plagues  that  fell  on  his  country,  were,  in 
respect  to  Pharaoh,  the  occasion  of  hardening  his  heart.  "  Because 
sentence  against  an  evil  work  is  not  executed  speedily,  therefore  the 
heart  of  the  sons  of  men  is  fully  set  in  them  to  do  evil."  In  these 
ways  men's  hearts  are  hardened,  through  means  that  in  themselves  are 
calculated  to  produce  the  opposite  effect. 

But  by  whatever  means  the  heart  of  men  is  hardened,  they  are 
regulated  by  God,  who  also  determines  that  they  shall  succeed  We 
see  this  remarkably  verified  m  the  case  of  Ahab.  "  And  the  Lord  said, 
Thou  shalt  entice  him,  and  thou  shalt  also  prevail.  Go  out  and  do 
even  so.  Now,  therefore,  behold  the  Lord  hath  put  a  lying  spirit  in  the 
mouth  of  these  thy  prophets,  and  the  Lord  hath  spoken  evil  against 
thee,"  2  Cliron.  xviii.,  21.  "  If  the  prophet  be  deceived  when  he  hath 
spoken  a  thing,  I  the  Lord  have  deceived  that  prophet ;  and  I  will 
stretch  out  my  hand  upon  him,  and  will  destroy  him  from  the  midst  of 
my  people  Israel,"  Ez.  xiv.,  9.  "  Truly  the  son  of  man  goeth,  as  it 
was  determined  ;  but  woe  unto  that  man  by  whom  he  is  betrayed,"  Luke 
xxii.,  22.  "  Him,  being  delivered  by  the  determinate  counsel  and  fore- 
knowledge of  God,  ye  have  taken,  and  by  wicked  hands  have  crucified 
and  slain,"  Acts  ii.,  23.  "Of  a  truth  against  thy  holy  child  Jesus, 
whom  thou  hast  anointed,  both  Herod  and  Pontius  Pilate,  with  the 
Gentiles,  and  the  people  of  Israel,  were  gathered  together,  for  to  do 
whatsoever  thy  hand  and  thy  counsel  determined  before  to  be  done," 
Acts  iv.,  27.  "  A  stone  of  stumbling,  and  a  rock  of  offence,  even  to 
them  which  stumble  at  the  word,  being  disobedient ;  whereunto  also 
they  were  appointed,"  1  Pet.  ii.,  7.  This  shows  an  ordination  of  Ciod 
to  the  thing  referred  to,  which  thing  was  sinful.  "  There  are  certain 
men  crept  in  unawares,  who  were  before  of  old  ordained  to  this  con- 
demnation." Tlie  persons  here  spoken  of  are  said  to  be  ordained  to 
condemnation,  which,  whatever  it  may  be  supposed  to  be,  implies  pre- 
appointment  to  it  by  God.  Jude  4.  "  Therefore,  they  could  not  be- 
lieve, because  Esaias  said  again.  He  hath  blinded  their  eyes,  and  hard- 
ened  their   heart ;    tiiat   they    should    not   see    with    llieir   eyes,    nor 


486  ROMANS    IX.,    18. 

understand  with  their  licart,  and  I  sliould  heal  them,"  John  xii.,  39. 
"  According  as  it  is  written,  (lod  hatli  given  them  a  spirit  of' slumber, 
eyes  lliat  lliey  should  not  see,  and  ears  that  they  should  not  hear  unto 
this  day,"  Rom.  xi.,  8.  "  And  for  this  cause  (iod  shall  send  them 
strong  delusion,  that  they  should  believe  a  lie  ;  that  they  all  might  be 
danuied  who  believe  not  the  truth,  but  had  pleasure  in  unrighteous- 
ness," 2  Thcss.  ii.,  11.  It  is  nothing  to  the  purpose  to  allege  thai  this 
was  in  judgmoiit  for  not  receivmg  the  love  of  the  truth  ;  whatever  was 
the  cause,  (n)d  sent  them  strong  delusion,  so  ihat  they  should  believe  a 
lie.  In  tiie  same  way  it  is  said,  Rev.  xvii.,  17,  "  God  hath  put  in  their 
hearts  to  fulfil  his  will,  and  to  agree  and  give  their  kingdom  to  the 
beast."  "  Babylon,"  says  Dr.  Carson,  in  his  IIisLory  of  Providence, 
"  was  employed  by  Providence  for  the  chastisement  of  his  people,  and 
connnissioncd  to  carry  the  Jews  into  captivity.  Babylon  was  guilty  in 
executing  the  will  of  the  Lord,  and  was  providentially  destroyed  by  him 
with  an  unexampled  destruction.  The  Modes  and  Persians  are  sent 
by  God  to  execute  his  vengeance  on  Babylon.  He  calls  out  their  hosts 
and  gives  them  victory,  yet  the  Mcdes  and  Persians  were  excited  by 
their  own  passions.  Besides,  says  God,  1  will  bring  up  the  Mcdes 
against  them,  which  shall  not  regard  silver  ;  and  as  for  gold,  they  shall 
not  delight  in  it.  Their  bows,  also,  shall  dash  the  young  men  to  pieces  ; 
and  they  shall  have  no  pity  on  the  fruit  of  the  womb  ;  their  eye  shall 
not  spare  children.  How  awful  does  Providence  appear  here  !  Even 
when  savage  idolaters  violate  every  dictate  of  humanity,  they  are  the 
executors  of  the  judgments  of  the  Almighty.  While  their  conduct  is 
most  horridly  guilty,  in  the  Divine  sovereignty  it  fulfils  God's  will. 
Who  can  fathom  this  depth  ?  In  God's  dealings  with  Assyria  and  Ba- 
bylon we  ought  to  find  a  key  to  his  providence  in  his  dealings  with  the 
western  nations  of  Europe.  Does  not  Jehovah  govern  the  world  ^  Is 
there  evil  in  the  city  and  the  Lord  hath  not  done  it  ?" 

In  all  the  above  acts  relating  to  men,  God  proceeds  in  conformity  to 
his  justice.  He  is  infinitely  just  in  hating,  hardening,  and  condemning 
sinners,  in  adjudging  them  to  punishment  for  their  wickedness,  and  in 
placing  them  in  situations  in  which,  in  the  free  exercise  of  their  evil 
dispositions,  they  will  do  what  the  Lord  has  appointed  for  his  own 
glory.  Thus  God  orders  events  in  such  a  manner  that  as  in  the 
passages  above  quoted,  the  sin  will,  through  the  wickedness  of  men, 
certainly  be  committed,  while  he  is  not  the  author  of  evil,  but,  on  the 
contrary,  of  good.  He  displays  his  holiness  in  the  events  and  in  their 
consequences.  Men  may  employ  all  their  art  in  wresting  the  above 
and  similar  passages,  but  they  are  recorded  in  the  Scriptures,  which  is 
the  word  of  God,  and  which  cannot  be  broken.  *'  The  Lord  hath  made 
all  things  for  himself;  yea,  even  the  wicked,  for  tlic  day  of  evil,"  Prov. 
xvi.,  4.*     "  Why  dost  thou  strive  against  him  ?    for   he  giveth  not 

*  These  words  imply  that  the  existence  of  sin,  and  the  eternal  punishment  of  it  in 
wicked  men,  was  in  the  Divine  contempt  ition  in  the  creation  of  the  world,  and  that 
God  will  be  glorified  in  the  punishment  of  the  wicked,  as  well  as  in  the  happiness  of 
the  righteous.  This  is  a  depth  which  we  ought  not  to  pretend  to  fathom.  We  receive 
it  on  God's  testimony. 


ROMANS    IX.,    18.  487 

account  of  his  matters" — or  answereth  not,  Job  xxxiii.,  13.  That  God 
does  not  harden  any  man  in  such  a  way  as  to  be  the  author  of  sin,  is 
most  certain.  But  there  must  be  a  sense  in  which  he  hardens  sinners, 
or  the  thing  would  not  be  asserted.  From  his  conduct  with  respect  to 
Pharaoh,  it  is  obvious  tiiat  sinners  are  hardened  by  the  Providence  of 
God  bringing  them  into  situations  that  manifest  and  excite  their  cor- 
ruptions. 

In  the  history  of  Pharaoh  in  the  book  of  Exodus,  it  is  repeated  ten 
times  that  God  hardened  Pharaoli's  heart.  Pharaoh  is  also  said  to 
have  hardened  his  own  heart.  This  shows  that  there  is  a  certain  con- 
nexion between  God's  hardening  the  hearts  of  men,  and  their  volunta- 
rily hardening  their  own  hearts,  so  that  when  the  one  lakes  place  the 
other  does  so  likewise.  It  does  not  follow  from  this,  that  God's 
hardening  the  heart  of  Pharaoh,  and  Pharaoh's  hardening  his  own 
heart,  are  one  and  the  same  thing.  This  supposition,  although  adopted 
by  many,  is  contrary  to  the  representation  and  the  express  words  of 
Scripture.  The  just  inference  is  that  there  is  one  view  in  which  Pha- 
raoh hardened  his  heart,  and  another  in  which  God  is  said  to  have 
hardened  it.  We  should  believe  both  ;  but  to  attempt  to  show  the 
philosophy  of  their  reconciliation  is  to  attempt  to  fatiiom  infinity.  In 
Psalm  cv.,  25,  when  it  is  said  with  respect  to  the  people  of  Egypt,  that 
God  "  turned  their  heart  to  hate  his  people,"  can  anything  be  stronger  or 
more  clear  than  this  passage  ?  No  doubt  it  was  their  own  sin,  but 
there  is  also  a  sense  in  which  the  thing  was  of  God.  Are  we  to  deny 
this  because  w-e  cannot  explain  the  way  in  which  God  did  this  ?  On 
the  same  ground  we  might  reject  the  doctrine  of  the  Trinity,  or  any 
other  of  the  incomprehensible  doctrines  of  Christianity. 

On  this  subject,  Dr.  Carson,  in  his  book  lately  published,  entitled, 
"  Examination  of  the  Principles  of  Biblical  Interpretation  '^f  Ernesii, 
Ammon,  Stuart,  and  other  philologists,"  observes,  "  It  is  said  that  God 
hardened  the  heart  of  Pliaraoh  ;  it  is  said  also  that  Pharaoh  hardened 
his  own  heart.  What,  then,  is  the  lawful  way  to  reci  ncile  these  two 
statements  ?  The  statements  must  both  be  true.  Tnere  nmst  be  a 
sense  in  which  God  hardened  Pharaoh's  heart,  for  this  is  as  expressly 
asserted  as  that  Pharaoh  hardened  his  own  heart.  That  this  is  not  a 
sense  implying  that  God  is  the  author  of  Pharaoh's  sin,  there  cannot 
be  a  moment's  question.  I  may  be  asked  how  God  could  in  any  sense 
harden  a  man's  heart  without  being  the  author  of  sin  ?  But  the  most 
assured  belief  of  the  fact  does  not  require  that  an  answer  should  be 
given  to  the  question.  A  thing  may  be  true,  yet  utterly  inexplicable. 
God's  declaration  is  perfectly  sutficient  for  the  belief  of  anything 
which  he  testifies.  Our  reception  of  it  does  not  imply  that  we  know 
the  grounds  or  nature  of  its  truth.  We  receive  it,  not  because  we 
can  explam  hoia  it  is  true  ;  but  because  we  know  that  God  cannot  lie. 
The  Scriptures  testify  the  fact ;  the  fact,  then,  must  be  received  as 
truth  ;  the  Scriptures  do  not  testify  the  ?nanner  in  which  tlie  thing  is 
true  of  God,  the  7nanner  then  is  not  a  thing  to  be  believed  ;  and  con- 
sequently not  a  thing  to  be  explained  by  man.  .  .  Many  tell  us  that 
such  assertions  mean  merely  that  God  permils  the   thing  whicii  he  is 


488  ROMANS    IX.,    18. 

8ai(i  lo  do.  But  is  peniiission  sufficient  to  secure  accomplishment  ? 
God  sent  Joseph  To  Egypt,  that  is,  it  is  said,  he  permitted  Ins  ItrclJiren 
to  sell  hint.  Nay,  but  it  was  God's  will,  purpose,  and  pl;tn,  that  Jo- 
seph should  go  down  to  Egypt,  and  his  Providence  secured  the  event. 
'  Now,  ihcrofurc,'  says  Joseph,  '  be  not  grieved  nor  angry  witii  your- 
selves, th;>t  yc  sold  nic  hither  !  for  (Jod  did  send  me  before  you  to 
preserve  life.'  Ilis  brethren  did  it  wickedly  ;  God  did  it  in  mercy  and 
in  wisdom.  We  know  ihat  he  did  it  entirely  in  consistency  with  man's 
accountability  ;  but  the  manner  of  this  consistency  is  not  a  matter  of 
revelation,  and  therefore  it  is  impossible  to  attempt  explanation.  '  Ro- 
mans ix.,  18,'  says  Ammon,  '  appears  to  be  an  obscure  passage  relating 
lo  ihe  absolute  decrees  of  (iod.  Light  may  be  thrown  upon  this,  by 
1  Sam.  vi.,  6,  where  Pharaoh  is  said  to  have  hardened  liis  own  heart.' 
How  does  Sam.  vi.,  6,  throw  light  upon  Rom.  ix.,  18?  We  might 
have  expected  rather  that  Ammon  would  have  found  a  contradiction, 
as  the  one  passage  ascribes  to  (iod  what  the  other  ascribes  to  man. 
The  passages  indeed  are  consistent ;  but  their  consistency  must  be 
made  out,  not  by  obliging  one  of  them  to  silence  the  other,  but  by  the 
principle  that  they  assert  the  same  tiling  in  a  different  view.  Ammon's 
plan,  I  presume,  is  to  make  Rom.  ix.,  18  recant,  in  order  to  harmonize 
with  1  Sam.  vi.,  6.  But  tiie  honor  of  Scripture,  and  of  God's  cha- 
racter, require  tiiat  they  should  be  reconciled  in  a  way  that  renders 
both  true." 

Calvin,  in  his  commentary  on  Exodus,  represents  those  as  perverting 
the  Scriptures  wiio  insist  that  no  more  is  meant  than  a  bare  permission 
when  God  is  said  to  iiarden  the  hearts  of  men.  He  speaks  of  such  as 
frigidi  speculatures,  diluti  moderatores,  to  whose  delicate  ears  such 
Scripture  expressions  seem  harsh  and  offensive.  They,  therefore,  he 
obseiv.s,  "  soften  them  down  by  turning  an  action  into  a  permission,  as 
if  theie  were  no  difference  between  acting  and  suffering,  i.  e.  suffering 
others  to  act."  Such,  he  says,  who  will  admit  of  permission  only,  sus- 
pend this  counsel  and  determination  of  (iod,  wholly  on  the  will  of 
man ;  but  that  he  is  not  ashamed  or  afraid  to  speak  as  the  Holy  Spirit 
does,  and  does  not  hesitate  to  approve  and  embrace  what  the  Scripture 
so  often  declares,  viz.,  that  God  blinds  the  minds  of  wicked  men,  and 
hardens  their  hearts.  In  his  commentary  on  the  passage  before  us, 
Rom.  ix.,  lb,  to  the  same  purpose  he  observes,  "The  word  hardening, 
when  attributed  to  (iod  in  Scripture  not  only  means  permission  (as 
some  trifling  theologians  determine),  but  the  action  of  divine  wrath  ;  for 
all  external  circumstances,  which  contribute  to  blind  the  reprobates,  are 
instruments  of  the  divine  indignation.  Satan,  also,  himself  the  internal 
efficacious  agent,  is  so  completely  the  servant  of  the  Most  High,  as  to  act 
only  by  his  command.  The  frivolous  attempt  of  the  schoolmen  to 
avoid  the  difficulty  by  foreknowledge,  is  completely  subverted  ;  for 
Paul  does  not  say  that  the  ruin  of  the  wicked  is  foreseen  by  the  Lord, 
but  ordained  by  his  counsel,  decree,  and  will.  Solomon,  also,  leaches 
that  the  destruction  of  the  wicked  was  not  only  foreknown,  but  they 
were  made  on  purpose  for  the  day  of  evil  (Prov.  xvi.,  4)."* 

•  Many  call  themselves  Moderate  C'alvinufls,  a  denomination  to  wliich  it  is  not  eaaj 


ROMANS   IX.,    18.  489 

That  ordination,  with  respect  to  evil,  is  merely  permission,  is  an 
opinion  which  cannot  be  maintained  Permission  is  not  ordmaiion  in 
any  sense  of  the  term,  and  ordination  is  quite  a  different  idea  from  per- 
mission. We  may  permit  what  we  do  not  ordain,  and  when  we  ordain 
anything,  we  do  more  tiian  permit  it.  But  it  will  be  replied,  does  not 
this  make  God  the  author  of  sin  ?  It  is  answered,  that  the  sense  in 
which  God  ordains  sin  is  above  our  comprehension.  It  must  bo  a 
sense  in  which  he  is  not  the  author  of  sin — a  sense,  too,  in  which  re- 
sponsibility entirely  rests  with  man.  But  the  way  in  which  this  is 
true,  we  cannot  explain.  It  is  enough  to  know  that  God  hath  declared 
it.  We  are  to  believe  him  on  his  own  testimony,  and  to  honor  him  by 
submitting  to  whatever  he  declares.  God  tells  us  thtit  he  doth  such 
things,  he  tells  us  also  that  men  do  these  things.  We  should  believe 
both  assertions,  though  we  cannot  reconcile  them.  Does  not  God  say 
in  his  word — "  As  the  heavens  are  higher  than  the  earth,  so  are  my 
ways  higher  than  your  ways,  and  my  thoughts  than  your  thoughts  ?" 
Does  he  not  say  that  his  ways  are  past  finding  out  ?  If  we  could 
fathom  all  the  ways  of  God,  the  Scriptures  could  not  be  his  word. 
What  God  reveals,  let  us  know :  what  he  conceals,  let  us  not  attempt 
to  discover.  God  is  from  eternity  ;  but  we  are  of  yesterday,  and  know 
nothing. 

God  hardened  Pharaoh's  heart,  as  he  declared  from  the  beginning  of 
the  history  he  would  do  ;  but  did  not  put  evil  into  his  mind.  There 
was  no  need  for  this,  for  he  was  previously  wicked  like  all  mankind. 
God  has  no  occasion  to  put  evil  into  the  heart  of  any,  in  order  to  their 

to  affix  a  precise  idea.  To  the  system  called  Calvinism,  there  may  be  nearer  or  more 
distant  approaches,  but  those  who  deny  any  of  the  peculiar  doctrines  of  that  system 
cannot,  in  any  sense,  be  called  Calvinists.  To  affix  the  term  Calvinism  to  any  system, 
from  which  the  doctrine  of  predestination  is  excluded,  or  in  which  it  is  even  modified, 
is  entirely  a  misnomer. 

Some  profess  Calvinism,  but  affect  to  hold  it  in  a  more  unexceptionable  manner  than 
it  is  held  in  the  system  in  general.  They  seem  to  think  that  in  the  defence  of  that 
system,  Calvin  was  extravagant,  and  that  he  gave  unnecessary  ofience  by  exxg'j;erated 
statements,  and  by  language  not  warranted  by  the  Scriptures.  Such  persons,  it  is  pre- 
sumed, are  strangers  to  the  writings  of  Calvin.  Calvin  himself  is  remarkable  for 
keeping  on  Scripture  ground,  and  avoiding  anything  that  may  justly  be  termed  extra- 
vagant. No  writer  has  ever  indulged  less  in  metaphysical  speculation  on  the  deep 
things  of  God  than  this  writer.  To  support  his  system  it  was  necessary  only  to  exhibit 
Scripture  testimony,  and  he  seems  quite  contented  to  rest  the  matter  on  this  founda- 
tion. 

What  is  called  moderate  Calvinism  is  in  reality  refined  Arminianism.  It  is  impossi- 
ble to  modify  the  former  without  sliding  into  the  latter.  If  tlie  doctrine  of  God's  sove- 
reigaty  and  of  unconditional  election  be  denied,  regeneration  and  redemption  must 
undergo  a  corresponding  modification,  and  all  the  doctrines  of  grace  will  be  more  or 
less  atiiscted.  While  it  is  admitted  that  many  of  the  people  of  God,  through  imperfect 
views  of  Divine  truth,  falter  on  the  subject  of  election,  it  is  a  truth  essential  to  the 
plan  of  salvation,  and  a  truth  most  explicitly  revealed.  No  truth  in  the  Scriptures  is 
more  easily  dei'e.ided.  The  reason  why  many  find  it  difficult  to  defend  this  doctrine  is, 
that  they  suppose  it  necessary  to  account  fur  it  by  human  wisdom,  and  U>  justify  the 
conduct  of  God.  We  have  had  nothing  to  do  with  the  grounds  oi'  the  Divine  proce- 
dure, we  have  to  do  only  with  the  Divi.ie  testimony,  that  testimony  which  Mr.  Tiiuluck 
so  fearfully  perverts.  There  are  many  who  in  words  fully  admit  the  doctrine  of  pre- 
destination, and  at  the  same  time  neutralize  it  by  dwelling  exclusively  upon  God's 
being  love,  and  laying  the  blame  of  the  whole  world  not  being  saved  on  the  sloth  of 
Christians. 


490  ROMANS    IX.,     19. 

destruction,  for  in  consequence  of  tlie  curse  of  the  broken  law  (from 
which  (iod's  people  alone  are  delivered),  there  is  in  no  natural  man 
anytliins;  good  towards  (Jod,  Rom.  viii.,  7.  While  he  thus  punished 
Pharaoii's  wickedness  no  more  than  his  ini(|uity  deserved,  (Jod,  in  doing 
«o,  displayed  to  his  people  Israel  their  security  under  his  protection. 

V.  19. — Thou  wilt  say  then  unto  me,   Why  doth  he  yet    find  fault  ?     For  who  hath 
resisted  his  will  ?  '       .  ' 

Here  the  Apostle  obviates  a  third  objection  or  cavil.     The  first  was 
that  God  is  mifailhfu',  vcr.  6.     The  second  that  Ood  is  unjust,  ver. 
14.     This  third  is  that  (Jod  is  severe  and  cruel.     If  God  thus  shows 
mercy,  or  hardens  according  to   his   sovereign  pleasure,  why,  then,  it 
may  be  asked,  does  he  yet  find  fault  with  transgressors  ?     This  is  the 
only  objection  that  can  be  made  to  what  the  Apostle  was  stating.      Thou 
wilt  say,  then,  who  hath  resisted  his  will  ?     If  God  wills  sin,  and  if 
he  is  all  powerful,  must  he  not  be  the  author  of  sin  ?     Mr.  Fry  here 
remarks, — "  The   thought  will    frequently   start   in   the   mind  of  the 
inquirer ;  If  Divine  grace   is  bestowed  on  some,  and  withheld  from 
others  ;  especially  if  the  sins  and  transgressions  of  men  are  so  under  the 
control  of  the  Almighty,  that  they  but  serve  iiis  purposes,  how  is  it  that 
such  blame  and  censure  attaches  to  the  sinner,  and  that  such  dreadful 
judgments  are  denounced  against  him.     If  our  unrighteousness  com- 
mend the  righteousness  of  God,  what  shall  we  say  then,  is  God  unrighteous 
who  laketli  vengeance  ?     This,  it  will  be  perceived,  is  no  other  than 
the  difficulty  so  generally  felt  in  attempting  to  reconcile  the  responsi- 
bility of  man,  as  a  moral  agent,  with  a  pre-ordination  of  all  events,  after 
the  determinate  counsel  and  foreknowledge  of  God.     This  pre-ordina- 
tion the  Apostle  had  asserted  and  proved  from  the  Scriptures.  From  the 
Scriptures,  at  the  same  time,  is  evinced  the  complete  responsibility  of 
man  as  a  moral  agent  : — God's  finding  fault  ;  his   remonstrances  with 
transgressors  ;  the  declaration  of  their  amenablencss  to  a  just  judgment, 
the  manner  in  which  the  gospel  addresses  them,  and  bewails  their  hard- 
ness and  their  impenetrable  heart,  unquestionably  establishes  this  point. 
The  proud  wisdom  of  rebellious  man,  indeed,  almost  dares  to  charge 
the  oracles  of  God  with   inconsistency  on  this  head  ;  or  what  is  nearly 
as  bad,  takes  upon  itself,  either  to  explain  away,  or  to  invalidate  one 
part  of  the   Scripture   truth,  in   order  to  establish  the   other  ;  and  in 
apologizing  for  him  before  his  creatures,  to  make  God  consistent  with 
himself!     Such   is  the  wicked  presumption  of  man;  such,  we  may 
lament  to  add,  is  the  officious  folly  of  some  who  mean  to  be  the  advo- 
cates of  revelation  ;  and  the  weak  and  imprudent  defence  of  a  friend  is 
as  dishonorable  often  as  the  open  accusation  of  an  enemy." 

The  objection  stated  in  the  verse  before  us  is  in  substance  the  same 
as  is  urged  to  this  day,  and  it  never  can  be  put  more  strongly  than  here 
by  the  Apostle.  What,  then,  does  he  answer?  This  we  learn  in  the 
subsequent  verses,  in  which  he  charges  upon  those  who  prefer  it,  their 
great  impiety  in  presuming  to  arraign  tiic  ways  of  God,  and  to  lake 
up  an  argument  against  their  Maker. 


ROMANS   IX.,    20.  491 

V.  20. — Nay,  but,  0  man,  who  art  thou  that  repliest  against  God  ?     Shall  the  thing 
formed  say  to  him  that  formed  it.  Why  hast  thou  made  me  thus .' 

To  the  preceding  objection  the  Apostle,  in  this  and  the  two  following 
verses,  gives  three  distinct  answers.  His  first  answer  in  this  verse, 
similar  to  Isa.  xlv.,  9,  is  directed  against  the  proud  reasonings  of  man. 
who,  though  he  be  born  like  a  wild  ass's  colt,  and  being  of  yesterday, 
knows  nothing,  Job  xi.,  12,  presumes  to  scan  the  deep  things  of  God, 
and  to  find  fault  with  the  plan  of  his  government  and  providence,  into 
which  angels  desire  to  look,  while  they  find  it  incomprehensible.  We 
are  here  taught  that  it  is  perfectly  sufficient  to  silence  all  objections  to 
prove  that  anything  is  the  will  of  God.  No  man  after  this  is  done  has 
a  right  to  hesitate  or  to  doubt.  The  rectitude  of  (zod's  will  is  not  to 
be  questioned.  What  men  have  to  do  is  to  learn  what  God  says,  and 
then  to  receive  it  as  unquestionably  true  and  right.  Nay.  hut,  O  many 
who  art  thou  / — And  what  is  man  that  he  should  take  upon  liim  to 
object  to  anything  that  God  says  ?  The  reason  and  discenunent 
between  right  and  wrong  which  he  possesses  is  the  gift  of  God  ;  it 
must  then  be  the  greatest  abuse  of  these  faculties  to  employ  ihem  to 
question  the  conduct  of  him  who  gave  them.  The  question  of  the 
Apostle  imports  that  it  is  a  thing  most  preposterous  for  such  a  creature 
as  man  to  question  the  procedure  of  God. 

Shall  the  thing  formed  say  to  him  that  formed  it,  why  hast  thou 
formed  me  thus  ! — Can  anything  be  more  presumptuous  than  for  the 
creature  to  pretend  to  greater  wisdom  than  the  Creator  ?  Any  wisdom 
the  creature  possesses  must  have  been  received  from  the  Creator  ;  and 
if  the  Creator  has  the  power  of  forming  rational  beings,  must  he  not 
himself  be  infinite  in  wisdom  ?  And  does  it  not  insult  the  Creator  to 
pretend  to  find  imperfection  in  his  proceedings  ?  Why,  as  thou  art  all- 
powerful,  hast  thou  formed  me  in  such  a  manner  that  I  am  capable  of 
sin  and  misery  ?  The  rebellious  heart  of  man  is  never  satisfied  with 
the  Apostle's  answer,  and  still  the  question  is,  Why  did  he  make  men 
to  be  condemned  ?  Let  the  Lord's  people  be  satisfied  with  the  xlpostle's 
answer,  and  let  it  be  sufficient  for  them  to  know  that  God  has  willed 
both  the  salvation  of  the  elect,  and  the  destruction  of  the  wicked, 
although  they  are  not  able  to  fathom  the  depths  of  the  ways  of  God. 
The  Apostle  tells  us  the  fact,  and  shows  us  that  it  must  be  received  on 
God's  testimony,  and  not  on  our  ability  to  justify  it.  That  God  does 
all  things  right  there  is  no  question,  but  the  grounds  of  his  conduct  he 
does  not  now  explain  to  his  people.  Much  less  is  it  to  be  supposed 
that  he  would  justify  his  conduct  by  explaining  the  grounds  of  it  to  his 
enemies.  No  man  has  a  right  to  bring  God  to  trial.  What  he  tells  us 
of  himself,  or  of  ourselves,  let  us  receive  as  unquestionably  right. 
*'  Paul,"  says  Calvin,  "doth  not  busily  labor  to  excuse  God  with  a  lying 
defence.  He  would  not  have  neglected  refuting  the  objection,  that  God 
reprobates  or  elects  according  to  his  own  will,  those  whom  he  does  not 
honor  with  his  favor,  or  love  gratuitously,  had  he  considered  it  to  be 
false.  The  impious  object,  that  men  are  exempted  from  guilt  if  the  will 
of  God  has  the  chief  part  in  the  salvation  of  the  elect,  or  destruction  of 
the  reprobate.     Does  Paul  deny  it  ?     Nay  ;  his  answer  confirms  this 


^ 


492  iiwMANs   IX.,   21. 

truth — tliat  Cod  determines  to  do  with  mankind  wliat  lie  pleases,  and 
that  iDen  rise  up  with  unavailing  fury  to  conlest  it,  since  llie  Maker  of 
llie  world  assigns  to  his  creatures,  hy  his  own  right,  whatever  lot  he 
chooses.  If  we  cannot  declare  a  reason  why  he  vouchsafelh  to  grant 
mercy  to  them  that  are  his,  but  because  it  pleaseth  hiui,  neither  also 
shall  we  iiave  any  other  cause  in  rejecting  of  others  than  his  own  will ; 
for  when  it  is  said  that  (iod  hardenelh  or  showeth  mercy  to  whom  he 
will,  men  are  thereby  warned  to  seek  no  cause  elsewhere  than  i)i  his 
own  will."  "Mere  human  reason,"  says  Luther  to  Erasmus,  "can 
never  comprehend  how  (lod  is  good  and  merciful  ;  and,  therefore,  you 
make  to  yourself  a  god  of  your  own  fancy,  who  hardens  nobody,  con- 
demns nobody,  pities  everybody.  You  cannot  comprehend  how  a  just 
God  can  condenm  those  who  are  born  in  sin,  and  cannot  help  them- 
selves, but  must,  by  a  necessity  of  their  natural  constitution,  continue 
in  sin,  and  remain  children  of  wrath.  The  answer  is,  (iod  is  incom- 
prehensible throughout,  and,  therefore,  his  justice,  as  well  as  his  other 
attributes,  must  be  incomprehensible.  It  is  on  this  very  ground  that 
St  Paul  exclaims,  '  0  the  depth  of  the  riches  of  the  knowledge  of 
God  !  How  unsearchable  are  his  judgments,  and  his  ways  past  finding 
out  !'  Now,  his  judgments  would  not  be  past  finding  out,  if  we  could 
always  perceive  them  to  be  just." 

V.  21. — Hath  not  the  potter  power  over  the  clay,  of  the  same  lump  to  make  one  vessel 
unto  honor,  and  another  unto  dislionor  ? 

This  is  the  Apostle's  second  answer  to  the  objection  contained  in  the 
19th  verse,  in  which,  by  another  reference  to  Scriptiu-e,  he  asserts  that 
the  thing  formed  ought  not  to  contend  with  liim  llial  formed  it,  who  has 
a  right  to  dispose  of  it  as  he  pleases.  The  words  in  the  original,  trans- 
lated "  power "  in  this  verse  and  the  following,  are  different.  The 
word  here  employed  is  variously  applied  as  signifying  authority,  license, 
liberty,  right,  but  in  its  application  to  God,  there  can  be  no  question 
that  it  denotes  pot^'er  justly  exercised.  The  mere  power  or  ability  of 
doing  what  God  pleases,  cannot  be  the  meaning,  for  this  is  not  the 
thing  questioned.  It  is  the  justice  of  the  procedure  that  is  disputed, 
and  it  is  consequently  the  justice  of  this  exercise  of  power  that  must 
be  asserted.  With  respect  to  all  other  beings,  the  license,  liberty,  or 
right  referred  to,  may  be,  as  it  is,  derived  from  a  superior,  but  in  this 
sen.sc  it  cannot  refer  to  God.  When,  therefore,  it  is  said  here  that  God 
has  "  power,"  it  must  mean  that  he  may,  in  the  instance  referred  to, 
use  his  power  in  conformity  to  justice.  The  right  has  not  a  reference 
to  a  superior  as  conferring  it,  but  a  reference  to  his  own  character,  to 
which  all  the  actions  of  this  sovereignty  must  be  conformable. 

Power,  then,  in  this  place,  signifies  right  or  power  which  is  consistent 
with  justice.  It  is  this  right  or  power  according  to  justitc  that  is  here 
asserted.  When  the  potter  moulds  the  clay  into  what  form  he  pleases, 
he  does  nothing  contrary  to  justice;  neither  does  God  do  injustice  in 
the  exercise  of  absolute  power  over  his  creatures.  Out  of  the  same 
original  lump  or  mass  he  forms,  in  his  holy  sovereignty,  one  man  unto 
honor,  and  another  unto  dishonor,  witliout  in  any  respect  violating  justice. 


ROMANS   IX.,   21.  493 

Here  it  is  implied,  that  as  there  is  no  difference  between  the  matter  or 
lump,  out  of  which  the  potter  forms  diversity  of  vessels,  so  there  is  no 
difference  in  mankind,  Rom.  iii.,  22  ;  all  men — both  those  who  are 
elected,  and  those  who  are  rejected,  that  are  made  vessels  of  mercy,  or 
vessels  of  wrath — are  alike  by  nature  in  the  same  condemnation  in 
whicli  God  might  in  justice  have  left  the  wliole,  but  out  of  which  in  his 
holy  sovereignty  he  saves  some,  while  he  exercises  Ijis  justice  in  pour- 
ing out  his  wrath. 

That  we  are  all  in  the  hand  of  God,  as  the  clay  in  the  potters  hand, 
is  humbling  to  the  pride  of  man,  yet  nothing  can  be  more  self-evidcntly 
true.  If  so,  God  has  the  same  right  over  us,  that  a  potter  has  over 
the  clay,  of  which  he  forms  his  vessels  for  his  own  purposes  and  in- 
terest. The  same  figure  as  is  employed  by  the  Prophet  Isaiah,  in 
declaring  the  right  that  God  had  over  him,  and  all  the  people  of  Israel, 
God  likewise  employs,  Jer.  xviii.,  6,  "  O  house  of  Israel,  cannot  I  do 
with  you  as  this  potter  ?  saith  the  Lord.  Behold  as  the  clay  is  in  the 
potter's  hand,  so  are  ye  in  mine  hand,  O  house  of  Israel."  A  potter 
forms  his  vessels  for  himself,  and  not  for  his  vessels.  This  determines 
the  question  with  respect  to  God's  end  in  the  creation  of  man.  Piiilo- 
sophers  can  discern  no  higher  end  in  creating  man  than  that  of  making 
him  happy.  But  the  chief  end  of  the  potter  in  moulding  his  vessels 
has  a  reference  to  himself,  and  God's  chief  end  in  making  man  is  his 
own  glory.  This  is  plainly  held  forth  in  a  multitude  of  passages  in 
Scripture.  Let  man  strive  with  his  Maker  as  he  will,  sl.ill  he  is  noihing 
but  the  clay  in  the  hand  of  the  potter.  There  cannot,  indeed,  be  a 
question,  but  that  God  will  act  justly  with  all  his  creatures  ;  but  the 
security  for  this  is  in  his  own  character,  and  we  can  have  no  greater 
security  against  God's  power  than  his  own  attributes.  God  will  do 
his  creatures  no  injustice  ;  but  this  is  because  justice  is  a  part  of  his  own 
character.     Our  security  for  being  treated  justly  by  God  is  in  himself. 

0/x  vessel  unto  honor  and  another  unto  dishonor. — Some  endeavor 
to  explain  this  as  implying,  that  certain  vessels  may  be  made  for  a  less 
honorable  use,  while  they  are  still  vessels  for  the  master's  service.  But 
it  is  not  said  that  they  are  made  for  a  less  honorable  use.  but  that  they 
are  made  to  dishonor  is  the  Apostle's  assertion.  It  is  true,  indeed,  that 
even  vessels  employed  for  dishonorable  purposes  are  useful,  and  it  is 
equally  true  that  the  destruclion  of  the  wicked  will  be  for  the  glory  of 
God  If  any  are  condemned  at  all,  and  on  any  ground  whatever,  it  is 
certain  that  it  must  be  for  the  glory  of  God,  else  he  would  not  appoint 
it  to  take  place. 

O.i  the  verse  before  us,  and  the  preceding,  it  is  to  be  observed  that  the 
Aposlle  does  not  say  that  his  meaning  in  what  he  had  previously  af- 
firmed had  been  mistaken,  and  that  he  had  not  said  that  it  was  aoreeable 
to  tlie  will  of  (Jod  that  the  hardness  of  men's  hearts  should  take  place 
as  it  does  ;  he  implicitly  grants  this  as  truth,  and  that  he  had  asserted 
it.  And  so  far  from  palliating  or  softening  down  tlie  expression  to 
which  the  objection  is  made,  if  possible,  he  heighiens  and  sirengihens 
it.  All  mankind  are  here  represented  as  originally  lying  in  the  same 
lump  or  mass;   a  great  difference  afterwards  appears  among  them. 


494  ROMANS    IX.,    22. 

Wlienrc  doe*  this  difference  arise  ?  The  Aposlle  explicitly  answers  : 
it  is  (I'od  who  makes  the  difference.  As  the  poller  makes  one  vessel 
as  readily  as  he  makes  another,  and  each  vessel  takes  its  form  from 
his  hand,  so  God  makes  one  man  to  honor,  and  another  to  dishctnor. 
And  CjJod's  sovereign  right  to  do  this  is  here  asserted  ;  and  he  who 
ohjccls  to  this  the  Apostle  says  speaks  against  (ioil.  Shall  the  tiling 
formed  say  to  him  \.\\a\.  formed  it,  why  hast  thou  made  me  thus  ?  'i'his 
representation  is  entirely  consistent  with  all  that  the  Scriptures  else- 
where teach.  In  the  fundamental  doctrine  of  regeneration,  and  the 
new  creation  in  Christ  Jesus,  it  is  expressly  inculcated  ;  and  is  entirely 
coincident  with  the  question,  "  Who  maketh  thee  to  differ  from  an- 
other?" 1  Cor.  iv.,  7. 

V.  22. — What  if  God,  willing  to  show  his  wrath,  and  to  make  his  power  known,  en- 
dureth  witli  much  long-sulliering  the  vessels  of  wrath  fitted  to  destruction  ; 

In  this  and  the  following  verse,  in  which  the  substance  of  the  doctrine 
of  predestination  is  contained  in  a  few  words,  the  Apostle  gives  his 
third  and  final  answer  to  the  objection  stated  in  the  19th  vei"se,  subjoin- 
ing the  reasons  of  God's  different  proceedings  with  one  man  and  with 
another.  Hereby  God  manifests  his  great  displeasure  against  sin,  and 
his  power  to  take  vengeance  on  sinners  ;  he  exercises  great  patience  to- 
wards them,  seeing  they  are  vessels  of  wrath  fitted  to  destruction  by  their 
own  wickedness,  to  which  God  shuts  them  up  in  his  judgment.  On  the 
other  hnnd,  what  can  be  said  against  it,  if  he  proceed  in  mercy  with 
others,  thereby  manifesting  the  riches  of  his  glory,  or  his  glorious  grace, 
since  they  are  vessels  of  mercy,  whom,  by  his  sovereign  election  from 
eternity,  and  the  sanctification  of  his  Spirit  in  time,  he  had  afore  prepared 
unto  glory.  The  sum  of  the  Apostle's  answer  here  is,  that  the  grand 
object  of  God,  both  in  the  election  and  the  reprobation  of  men,  is  that 
which  is  paramount  to  all  things  else  in  the  creation  of  the  universe, 
namely,  his  own  glory.  With  the  assertion  of  this  doctrine,  however 
offensive  to  the  natural  man,  which  must  always  appear  to  him  foolish- 
ness, Paul  winds  up  in  the  last  verse  of  the  11th  chapter  the  whole  of  his 
previous  discussion  in  this  Epistle. 

Wliut  f  God,  willin/i  to  show  his  wrath. — Here  the  purpose  of  God 
in  enduring  the  wicked  in  this  world,  is  expressly  stated  to  arise  from  his 
willingness  to  show  his  wrath  against  sin.  We  see,  then,  that  the  entrance 
of  sin  into  the  world  was  necessary  to  manifest  the  divine  character  in 
his  jus! ice  and  hatred  of  sin.  Had  sin  never  entered  into  the  creation  of 
God,  his  character  would  never  have  been  fully  developed.  Let  wicked 
men  hear  what  God  says  in  this  place.  They  flatter  themselves  that  in 
some  way  through  mercy,  or  because  great  severity,  they  suppose, 
would  not  be  just,  they  will  finally  escape.  But  God  here  declares  by  the 
Apostle  that  he  has  endured  sin  in  the  world  for  the  very  purpose  of 
glorifying  him.self  in  its  punishment.  How,  then,  shall  they  escape? 
And  to  make  his  poirer  knovui. — The  entrance  of  sin  was  also  an  occa- 
sion of  manifesting  God's  power  and  wisdom  in  overruling  it  for  his 
glory.  The  power  or  ability  of  God,  according  to  the  original  word 
used  here,  is  different  from  the  power  (another  word  in  the  original),  in 


ROMANS   IX.,   23.  495 

the  preceding  verse,  as  is  strikingly  seen  in  this  place.  The  21st  verse 
asserts  the  right  of  God  to  act  in  the  manner  supposed  ;  this  verse  shows 
that  his  doing  so  was  to  manifest  his  wrath  against  sin,  and  his  power  to 
make  even  sin  to  glorify  his  name.  Sin  is  in  its  own  nature  to  God's 
dishonor.  He  has  overruled  it  so  that  he  has  turned  it  to  his  glory. 
This  is  the  most  wonderful  display  of  power. 

Endured  with  much  lom^-suffering. — How  often  do  men  wonder  that 
God  endures  so  much  sin  as  appears  in  the  world.  Why  does  not  God 
immediately  cut  off  transgressors  ?  Why  does  he  not  make  an  end  of 
them  at  once  1  The  answer  is,  he  endures  them  for  his  own  glory,  and 
in  their  condemnation  he  will  be  glorified.  To  short-sighted  mortals,  it 
would  appear  preferable  if  God  would  cut  off  in  childhood  all  whom  he 
foresaw  should  continue  in  wickedness.  But  God  endures  them  to  old 
age,  and  to  the  utmost  bounds  of  wickedness  for  the  glory  of  his  own 
name.  Vessels  of  wrath — vessels  "  full  of  the  fury  of  the  Lord,"  Isa.  li., 
20.  Here  Paul  calls  the  wicked  vessels,  in  allusion  to  the  figure  which 
he  had  just  before  used.  Fitted  to  destruction. — They  are  vessels  indeed, 
but  they  are  vessels  of  wrath,  and  by  their  sins,  they  are  fitted  for  destruc- 
tion ;  and  it  is  in  the  council  of  Jehovah  that  this  shall  be  so. 

V.  23. — And  that  he  might  make  known  the  riches  of  his  glory  on  the  vessels  of 
mercy,  which  he  had  afore  prepared  unto  glory. 

In  the  preceding  verse,  Paul  had  declared  that  God  exercised  much 
long-suffering  towards  the  vessels  of  wrath — that  part  of  Israel  which 
were  not  of  Israel  ;*  and  here  he  shows  that  it  was  the  will  of  God  to 
make  known  the  riches  of  his  glory  on  the  vessels  of  mercy  whom  he 
had  afore  prepared  unto  glory.  In  men's  rejection  of  the  salvation  of 
Christ,  the  exceeding  sinfulness  of  sin  is  manifested,  and  we  learn  that 
no  external  means,  in  truth,  nothing  short  of  Almighty  power,  could 
save  a  guilty  and  lost  creature.  Those,  therefore,  who  are  called  and 
saved  are  saved  by  a  new  creation  ;  not  effected  by  a  word  as  the  old 
creation  was,  but  by  the  power  and  calling  of  the  Holy  Spirit  throuo'h 
the  incarnation  and  death  of  the  Son  of  God  for  the  sins  of  his  people, 
and  his  resurrection  for  their  justification,  made  known  in  the  everlasting 
gospel. 

In  this  verse  it  is  implied  that  the  awful  ruin  of  the  wicked  is  neces- 
sary, for  the  full  display  of  the  riches  of  Divine  mercy,  in  saving  the 
elect.  Both  the  righteous  and  the  wicked  are  by  nature  equally  expo.sed 
to  wrath  ;  and  the  deliverance  of  the  elect  from  that  situation  to  be 
made  heirs  of  glory,  wonderfully  illustrates  the  infinitude  of  mercy. 
The  salvation  of  the  elect  is  mercy,  pure  mercy  ;  and  it  is  wonderful 
mercy,  when  we  consider  what  was  the  doom  they  deserved,  and  would 
have  experienced,  had  they  not  been  delivered  by  God  through  Jesus 

*  The  whole  tenor  and  purport  of  this  chapter,  and  every  declaration  it  contains, 
prove  how  greitly  they  err  who  i:iterpret  the  expression,  Esau  have  I  hated,  as  signi- 
fying thit  he  WIS  only  lesi  loveJ  thin  Jicob.  This  altogether  neutralizes  the  purpose 
for  which  the  quotation  is  mide,  and  leives  it  without  any  meanin:^  or  object  what- 
ever ;  while  it  proves  that  they  who  thus  explain  it  entirely  misunderstand  the  whule 
■cope  of  the  Apostle's  reasoning  throughout  the  chapter. 


496  ROMANS    IX.,    23. 

Christ.  Those  vessels  of  mercy  were  previously  prepared  for  their 
hai)py  lot  hy  Ciod  himself.  11 7//(7/  he  had  (//ore  prepared  unto  glory. — 
In  tile  precedint;  vt-rse  it  is  said  that  the  vessels  of  wrath  art  Jilted  lor 
destruction,  atid  in  this  verse  that  the  vessels  of  mercy  are  prepared  unto 
glory.  The  wicked  are  fitted  for  destruction  by  their  sins,  and  the  elect 
prepared  before  by  God  unto  fjlory.  No  particular  stress  is  to  be  laid 
on  the  word  Ji( ted,  as  if  it  could  not  apply  to  the  rifijhteous,  for  they  also 
are  fitted  for  glory.  It  is  usual  to  say  that  the  wicked  were  fitted  by 
Satan  and  their  own  folly  for  destruction.  No  doubt,  Satan  is  concerned 
in  it,  but  as  no  a<;ent  is  asserted,  it  is  not  necessary  to  determine  this. 
They  also  may  be  said  to  fit  themselves,  yet  it  appears  that  it  is  not  the 
ardent,  but  the  means  that  the  Apostle  has  in  view.  It  is  their  sins  which 
fit  them  for  destruction.  On  the  other  hand,  the  elect  are  afore  prepared 
unto  glory.  This  cannot  be  by  themselves,  but  must  be  by  God  as  the 
agent.  This  is  expressly  stated,  "  Whom  he  hath  prepared."  The 
elect  are  not  only  albre  prepared  unto  glory,  but  it  is  God  who  prepares 
them. 

It  is  suggested  by  what  is  said  in  this  and  the  preceding  verse,  that 
God  docs  not  harden  sinners  or  punish  them  for  the  sake  of  hardening 
or  making  them  miserable,  or  because  he  has  any  delight  or  pleasure  in 
their  sin  or  punishment  considered  in  themselves,  and  unconnected  with 
the  end  to  be  answered  by  them,  but  he  does  this  to  answer  a  wise  and 
important  end.  This  great  end  is  the  manifestation  and  display  of  his 
own  perfections;  to  show  his  wratii,  and  to  make  his  power  known,  and 
to  make  known  the  riches  of  his  glory.  That  is,  he  does  it  ibr  himself, 
for  his  own  glory.  It  is  also  suggested  that  what  God  does  in  iiardening 
sinners,  and  making  them  vessels  unto  dishonor,  and  enduring  with  much 
long-suffering  those  vessels  of  w-rath  fitted  for  destruction,  is  consistent 
with  their  being  blamable  for  their  hardness,  and  for  everything  which 
renders  them  dishonorable.  Consequently  it  is  also  consistent  with  his 
high  displeasure  at  their  conduct,  and  proves  that  he  may  justly  destroy 
them  for  ever  for  their  hardness  and  obstinacy  in  sin.  This  is  supposed 
and  asserted  in  the  words,  otherwise  sinners  could  not  be  vessels  of  wrath 
fitted  to  destruction.  To  allege  that  these  Scriptures  import  no  more 
than  that  God />c;v/u7s  sin,  and  orders  everything  respecting  the  event, 
so  that  if  God  permits,  it  will  certainly  take  place,  does  not  obviate  any 
difficulty  which  has  been  supposed  here  to  present  itself  For  this  is 
still  representing  God  as  willing  that  sin  should  take  place,  or,  on  the 
whole,  choosing  that  it  should  exist  rather  than  not. 

Many  who  admit  the  doctrine  of  predestination  object  to  the  use  of 
the  term  r«'probation.  so  often  employed  by  the  first  reformers,  and  the 
old  and  most  esteemed  Christian  wi  iters.  In  its  place  they  would  substitute 
the  word  rejection.  But  that  word  does  not  always  convey  the  full  import 
of  what  is  intended  by  the  term  reprobation  ;  and  whether  this  term  be 
used  or  not,  all  that  is  comprehended  under  it  is  strictly  according  to 
Scripture.  Reprobation  includes  two  acts;  the  one  is  negative,  which 
consists  in  what  is  called  preterition,  or  the  passing  by  of  those  who  are 
not  elected  ;  that  is,  leavin^;  tliera  in  their  natural  state  of  alienation  or 
enmity  against  God ;  the  other  is  positive,  and  is  called  condemnation, 


ROMANS   IX.,    23.  497 

the  act  of  condemning  on  account  of  sin  those  who  have  been  passed 
by.  That  first  act  consists  in  God's  simply  withholding  his  grace,  to 
which  no  man  can  have  any  claim.  For  this,  accordingly,  the  Scriptures 
give  no  reason  but  the  sovereign  pleasure  of  God,  who  has  mercy  on 
whom  he  will  have  mercy,  and  who  might  justly  have  left  all  men  to 
perish  in  their  sins.  In  the  second  act,  God  considers  man  as  guilty,  and 
a  child  of  wrath  ;  and  as  on  this  account  he  punishes  him  in  time,  so  from 
all  eternity  he  has  ordained  to  punish  him.  In  electing  sinners,  then, 
or  in  passing  them  by,  God  acts  as  a  sovereign,  dispensing  or  withhold- 
ing his  favors,  which  are  his  own,  as  to  him  seeraeth  good.  In  con- 
demning, he  exercises  his  justice  in  the  punishment  of  the  guilty.  He 
may  impart  his  grace  to  whomsoever  he  pleases,  without  any  one  having 
a  right  to  find  fanlt,  since  in  regard  to  those  whom  he  destines  to  salva- 
tion, he  has  provided  means  to  satisfy  his  justice.  On  the  other  hand, 
those  who  are  guilty  have  no  right  to  complain  if  he  hath  appointed 
them  to  wrath  ;  1  Thess.  v.,  9  ;  1  Pet.  ii.,  8  ;  Jude  iv.  ;  for  God  was 
under  no  obligation  to  exercise  mercy  towards  sinners.  Both  these  doc- 
trines of  election  and  reprobation  are  exemplified  in  the  case  of  Jacob 
and  Esau,  in  which  there  is  nothing  peculiar.  Jacob  was  loved  and 
chosen  before  he  was  born,  and  Esau  before  he  was  born  was  an  object  of 
hatred  and  reprobation.  Under  one  or  other  of  these  descriptions,  all 
who  receive  the  above  doctrines  must  be  convinced  that  every  individual 
of  the  human  race  is  included.  Whence  comes  it  then,  that  so  many 
venture  to  set  aside  the  obvious  import  of  these  words,  "  Jacob  have  1 
hoed,  but  Esau  have  I  hated  ?" 

The  term  reprobation  has  been  used,  then,  because  it  expresses  the 
idea  intended,  which  the  term  rejection  does  not ;  if  any  are  offended  at  it, 
it  is  to  be  feared  that  the  offence  taken  is  not  at  the  word  but  at  its 
import.  Unless  men  reject  the  Bible,  they  must  admit  that  all  were  con- 
demned in  Adam  ;  and  if  they  were  justly  condemned,  there  can  be  no 
injustice  in  leaving  them  in  that  state  of  condemnation,  and  punishing 
them  as  sinners.  It  is  only  from  the  sovereign  good  pleasure  and  love 
of  God  that  any  of  the  human  race  are  saved.  He  had  no  such  love  to 
the  fallen  angels,  and  they  all  perished;  nor  has  he  such  love  to  those 
of  the  human  race  that  shall  perish,  for  he  says.  Depart  from  me,  ye 
cursed,  "  /  never  knew  your  Men  had  no  more  claim  upon  God  for 
mercy  than  the  angels.  Whatever  may  be  thought  of  these  things  at 
present,  God  informs  us  that  there  is  a  day  coming  when  his  righteous 
judgment  shall  be  revealed.  Then  he  will  be  clear  when  he  speaketh, 
and  just  when  he  is  judged.  No  one  shall  then  feel  that  he  has  been 
treated  unjustly.  Happy  they  whose  high  imaginations  are  cast  down 
by  the  proclamation  of  mercy  in  the  gospel,  and  who  receive  the  king- 
dom as  little  children,  becoming  fools  that  they  may  be  wise.  The  high 
imaginations  of  all  will  be  cast  down  at  last,  but  with  very  many  it 
will  be  too  late,  except  to  make  them  feel  their  condemnation  to  be 
just. 

In  strict  conformity  with  the  truths  contained  in  the  above  verses,  it 
is  said,  in  the  Westminster  Confession  of  Faith,  which  contains  so 
scriptural  a  summary  of  Christian  doctrine  : — "  The  Almighty  power, 

32 


498  ROMANS    IX.,    23. 

unsearchable  wisilom,  and  infinite  goodness  of  God,  so  far  manifest 
themselves  in  his  providence,  that  it  extendeth  itself  even  to  the  first 
fall,  and  all  other  sins  of  angels  and  men,  and  that  not  by  a  bare  per- 
mission, but  such  as  hath  joined  with  it  a  most  wise  and  powerful 
bounding,  and  otherwise  ordering,  and  governing  of  them,  in  a  manifold 
dispensation,  to  his  own  holy  ends  ;  yet  so,  as  the  sinfulness  thereof  pro- 
ceedeth  only  from  the  creature,  and  not  Irom  God,  who,  being  most  holy 
and  righteous,  neither  is  nor  can  be  the  author  or  approver  of  sin." 
"  The  decrees  of  God  are  his  eternal  purpose,  according  to  the  counsel 
of  his  will,  whereby  for  his  own  glory,  he  hath  fore-ordained  whatso- 
ever comes  to  piiss.  God  executeth  his  decrees  in  the  works  of  creation 
and  providence.  God's  works  of  providence  are,  his  most  holy,  wise, 
and  powertul  preserving,  and  governing  all  his  creatures  and  all  their 
actions  "  And  again,  "  God  the  great  Creator  of  all  things,  doth  up- 
hold, direct,  dispose,  and  govern  all  creatures,  actions,  and  things,  from 
the  greatest  even  to  the  least,  by  his  most  wise  and  holy  providence, 
according  to  his  infallible  foreknowledge,  and  the  free  and  immutable 
counsel  of  his  own  will,  to  the  praise  of  the  glory  of  his  wisdom, 
power,  justice,  goodness,  and  mercy."  "  By  the  decree  of  God,  for  the 
manifestation  of  his  glory,  some  men  and  angels  are  predestinated  unto 
everlasting  life,  and  others  fore-ordained  to  everlasting  death."  In  these 
articles  it  is  asserted  that  God  forc-ordained,  decreed,  and  willed  the  ex- 
istence of  all  the  evil  which  "  comes  to  pass.^'  It  is  also  said  that  God 
brings  his  decrees  or  his  wnll  into  effect  by  creation  and  his  governing 
providence,  by  which,  in  the  exercise  of  his  wisdom  and  holiness,  he 
powerfully  governs  his  creatures,  and  superintends  and  directs,  disposes 
anil  orders  all  their  actions. 

According  to  the  above  truths,  so  well  expressed  in  the  Westminster 
Confession  of  Faith,  to  which  so  many  profess  to  adhere  as  containing 
their  creed,  everything  without  exception,  great  and  small,  that  has 
ever  taken  place,  or  shall  ever  take  place  in  heaven,  or  on  earth,  or  in 
hell,  has  from  all  eternity  been  ordained  by  God,  and  yet  so  that  the 
accountableness  of  the  creature  is  not  in  the  smallest  degree  removed. 
This  is  declared,  in  the  clearest  manner,  respecting  the  greatest  sin  that 
ever  was  committed,  even  the  crucifying  of  the  Lord  of  Glory.  It  took 
place  according  to  the  express  ordination  of  God,  yet  the  wickedness  of 
those  by  whom  it  was  perpetrated  is  explicitly  asserted.  "  Truly  the 
Son  of  man  goeth,  as  it  was  determined  ;  but  woe  unto  that  man  by 
whom  he  is  betrayed  !"  Luke  xxii.,  22.  "  Him,  being  delivered  by  the 
determinate  counsel  and  tore-knowledge  of  God,  ye  have  taken,  and  by 
wicked  hands  have  crucified  and  slain."  "  Who  by  the  mouth  of  thy 
servant  David  hast  said,  why  did  the  heathen  rage,  and  the  people 
imagine  vain  things  ?  The  kings  of  the  earth  stood  up,  and  the  rulers 
were  gathered  together  against  the  Lord,  and  against  his  Christ.  For 
of  a  truth  against  thy  holy  child  Jesus,  whom  thou  hast  anointed,  both 
Herod  and  Pontius  Pilate,  with  the  Gentiles  and  the  people  of  Israel, 
were  gathered  together,  tor  to  do  whatsoever  thy  hand  and  thy  counsel 
determined  before  to  be  done,"  Acts  ii.,  23;  iv.,  25.  The  crucifixion, 
then,  of  the  Messiah  was  ordained  by  God,  "  according  to  the  eternal 


ROMANS   IX.,   24.  499 

purpose  which  he  purposed  in  Christ  Jesus  our  Lord,"  Eph.  iii.,  11,  and 
was  carried  into  execution  by  the  wickedness  of  men,  while  God  was 
not  the  author  or  actor  of  the  sin.* 

Every  objection  that  can  be  made  against  the  ordination  of  God  re- 
specting any  wicked  act,  lies  equally  against  these  two  last  declarations. 
The  crucifixion  of  Christ  was  by  the  determinate  counsel  and  foreknow- 
ledge of  God.  If,  then,  the  doctrine  be  chargeable  with  the  consequences 
which  some  attribute  to  it,  the  admission  of  it  in  one  case  is  just  as 
impossible  as  in  every  case.  It  makes  no  difference  how  many  evil 
actions  are  ordained,  if  it  be  admitted  that  one  was  ordained.  The  ordi- 
nation of  that  one  event  must  have  been  without  reproach  to  the  holi- 
ness of  God,  and  this  shows  that  the  ordination  of  all  others  may  be 
equally  so. 

V.  21. — Even  us,  whom  he  hath  called,  not  of  the  Jews  only,  but  also  of  the  Gentiles  ? 

Hitherto  the  Apostle  had  been  showing  that  the  promise  of  God  was 
never  made  to  the  carnal  seed  of  Abraham.  This  argument  he  began, 
ver.  6,  7,  and  had  continued  it  till  he  comes  to  these  words,  in  which  he 
plainly  states  who  are  the  true  seed  of  Abraham  and  the  children  of 
the  promise,  even  the  called  of  God  of  all  nations.  The  natural  and 
easy  manner  in  which,  after  several  exemplifications,  Paul  here  in  a 
direct  manner  reverts  to  the  main  purpose  of  his  discussion,  ought  not 
to  be  overlooked.  Here  he  shows  who  are  those  vessels  of  mercy  to 
whom  he  referred  in  the  preceding  verse.  They  are  not  only  Jews  but 
also  Gentiles,  and  none  of  either  Jews  or  Gentiles  but  those  who  are 
called  by  the  Spirit  and  word  of  God.  After  expressing  his  unfeigned 
sorrow  for  the  rejection  of  the  Messiah  by  his  countrymen  in  general, 
Paul  had  intimated  at  the  6th  verse,  that,  notwithstanding  this,  the  word 
of  God  had  not  been  altogether  without  effect  amono;  them.  He  had 
next  declared  the  reason  why  this  effect  had  not  been  produced  on  the 
whole  of  them,  namely,  that  all  who  belonged  to  that  nation  were  not 
the  true  Israel  of  God,  nor  because  they  were  descended  from  Abraham 
were  they  all  his  spiritual  seed.  This  he  had  proved  by  the  declarations 
of  God  to  Abraham,  and  also  by  his  dealings  in  regard  to  him,  and  espe- 
cially respecting  Isaac.  In  Isaac's  family  God  had  in  a  remarkable 
manner  typically  intimated  the  same  truth,  and  displayed  his  sovereignty 
in  rejecting  tlie  elder  of  his  sons,  and  choosing  the  younger.  Paul  had 
further  proved  that  this  was  according  to  God's  usual  manner  of  pro- 
ceeding, in  showing  mercy  to  some,  and  hardening  others.  God  had, 
notwithstanding,  endured  with  much  long-suffering  that  great  multitude 
of  the  people  of  Israel  who  proved  themselves  to  be  vessels  of  wrath 
fitted  for  destruction  ;  and,  on  the  other  hand,  had  displayed  the  abun- 
dance of  his  free  grace  in  preparing  vessels  of  mercy  both  among  Jews 
and  Gentiles.  The  word  of  God  had  thus  been  effectual  by  his  sovereign 
disposal  to  some  among  the  people  of  Israel^  corresponding  with  the 
examples  which  Paul  had  produced  from  their  history  ;  and  in  the  exer- 

*  Whoever  wishes  to  see  this  matter  fully  examined  and  explained,  may  consult 
Edwards  on  the  Will,  London  edition,  1790,  pp.  354-368. 


500  ROMANS    IX.,    26. 

cise  of  the  same  sovereignty  God  had  also  prepared  others  among  the 
Gentiles  on  whom  he  displayed  his  mercy.  None  of  the  Jews  or  Gen- 
tiles were  vessels  of  mercy,  except  those  whom  he  had  effectually  called 
to  himself.  This  verse  incontestibly  proves,  contrary  to  the  erroneous 
glosses  of  many,  that  the  Apostle  is  here  speaking  of  the  election  of 
individuals,  and  not  of  nations. 

V.  25. — As  he  saith  also  in  Osee,  I  will  call  them  my  people,  which  were  not  my 
people ;  and  her  beloved,  which  w;ts  not  beloved. 

In  the  preceding  verse,  the  Apostle  had  spoken  of  those  who  were 
called  among  the  Jews  and  the  (J entiles,  whom  God  had  prepared  unto 
glory.  In  this  verse  and  the  following  he  shows  that  the  calling  of  the 
Gentiles  was  not  an  unforeseen  event,  but  that  it  was  expressly  fore- 
told by  the  prophets.  God,  by  the  prophet  Hosea  ii.,  23,  alluding  to 
the  calling  of  the  Gentiles  by  the  gospel,  says,  I  will  say  to  them  which 
were  not  my  people,  Than  art  my  people  ;  that  is,  the  Lord,  at  the 
period  alluded  to,  would  call  to  the  knowledge  of  himself,  as  his  peo- 
ple, persons  who  were  formerly  living  in  heathenism,  not  having  even 
the  name  of  the  people  of  God.  And  her  beloved,  which  was  not  beloved. 
The  Jewish  nation  was  typically  the  spouse  of  God.  The  Lord  had 
betrothed  Israel.  But  when  Christ  should  come,  he  was  to  betroth 
Gentiles  also,  and  to  call  her  beloved  that  had  not  been  beloved.  Paul, 
therefore,  shows  by  this  quotation,  that  the  calling  of  these  Gentiles, 
as  vessels  of  mercy,  was  according  to  the  purpose  of  him  who  worketh 
all  things  after  the  counsel  of  his  own  will — according  to  the  eternal 
purpose  which  he  purposed  in  Christ  Jesus. 

V.  20. — And  it  shall  come  to  pass,  that  in  the  place  where  it  was  said  unto  them,  Ye 
are  not  my  people  ;  there  shall  they  be  called  the  children  of  the  living  God. 

Among  the  nations  which  formerly  served  idols,  and  of  whom  it  was 
usually  and  truly  said  tliat  they  were  not  God's  people,  there  will  be 
those  of  whom  it  shall  be  said  that  they  are  the  children  of  the  living 
God,  Hosea  i.,  10.  They  shall  be  the  children  of  the  living  God,  in  op- 
position to  the  dead  idols  or  gods  of  their  own  imagination,  which  they 
formerly  worshipped.  This  proves  that,  in  their  former  state,  they  were 
without  God  in  the  world,  Eph.  ii.,  12;  iv.,  18  ;  and  consequently  that  the 
Scriptures  hold  out  no  hope  for  those  Gentiles  who  are  left  uncalled  by  the 
gospel.  This  awful  truth,  though  so  many  are  unwilling  to  receive  it, 
is  everywhere  testified  in  the  Scriptures.  It  is  held  forth  in  what  is 
said  of  the  empire  of  Satan,  the  god  of  this  world  ;  and  also  in  the  cha- 
racter everywhere  given  in  Scripture  of  heathens,  who  are  declared  not 
to  have  liked  to  retain  God  in  their  knowledge,  and  to  have  been 
*'  haters  of  God."  It  is  also  held  forth  in  all  the  passages  that  affirm 
the  final  doom  of  idolaters  ;  as  likewise  in  all  that  is  taught  respecting 
access  to  God  by  him  who  is  the  way,  and  the  truth,  and  the  life ;  for 
there  is  no  other  name  given  among  men  whereby  we  must  be  saved.* 

*  All  the  distinguished  men  among  the  heathens,  without  a  single  exception,  con- 
formed to  the  idolatry  of  their  countrymen.     It  is  asserted  by  many  that  we  have 


ROMANS   IX.,   27.  .  501 

Men  may  devise  schemes  to  extend  the  blessings  of  salvation  to  those 
who  never  heard  of  Christ,  but  they  are  opposed  to  the  plain  declara- 
tions of  his  word.  How  thankful  then  ought  we  to  be  that  we  have 
lived  not  in  the  days  of  our  heathen  fathers,  when  God  suffered  them  to 
walk  in  their  own  ways,  but  in  the  times  when  the  gospel  lias  visited 
the  Gentiles.  How  thankful,  above  all,  if  we  have  been  made  indeed 
the  children  of  the  living  God.  The  nations  of  Europe  are  in  general 
called  Christians  ;  but  it  is  only  in  name  that  the  great  body  of  them 
bear  that  title.  God  will  not  recognize  any  as  his  children  who  are  not 
born  again  of  his  Spirit  and  conformed  to  the  image  of  his  Son. 

V.  27. — Esaias  also  crieth  concerning  Israel,  Though  the  number  of  the  children  of 
Israel  be  as  the  sand  of  the  sea,  a  remnant  shall  be  saved  : 

Having  spoken  in  the  24th  verse  of  those  whom  God  had  called, 
both  among  Jews  and  Gentiles  ;  and  having  referred  in  the  two  pre- 
ceding verses  to  what  had  been  foretold  of  the  Gentiles,  the  Apostle, 
in  the  VBrse  before  us  and  the  two  that  follow,  introduces  the  predic- 
tions relative  to  the  Jews.  He  quotes  the  prophet  Isaiah,  as  loudly 
testifying  the  doctrine  which  he  is  declaring.  Hosea  testifies  with  re- 
spect to  God's  purpose  of  calling  the  Gentiles  ;  and  Isaiah,  in  the 
passage  here  quoted,  x.,  20-22,  testifies  of  the  rejection  of  the  great 
body  of  the  Jews,  and  of  the  election  of  a  number  among  them  com- 
paratively small.  The  Israelites  looked  on  themselves  as  being  all  the 
people  of  God,  and  on  the  Gentiles  as  shut  out  from  this  relation. 
The  propiiet  here  shows  that  out  of  all  those  vast  multitudes  which 
composed  their  nation  only  a  remnant  were  to  be  among  the  number 
of  the  true  Israel  of  God.  Whatever  fulfilment  the  prophecy  had  in 
the  times  of  the  Old  Testament,  this  is  its  full  and  proper  meaning, 
according  to  the  Apostle. 

At  first  sight  it  might  seem  that  the  prophet  speaks  only  of  the  re- 
turn of  the  Jews  from  the  captivity  of  Babylon  ;  but,  in  regard  to 
this,  two  things  must  be  remarked.  One  is,  that  all  the  great  events 
that  happened  to  the  Jews  were  figures  and  types,  representing  be- 
forehand the  great  work  of  redemption  by  Jesus  Clirist.  Thus,  the 
deliverance  of  the  Israelites  from  Egypt,  their  passage  through  the 
Red  Sea,  and  through  the  wilderness,  the  passage  of  Jordan,  and  their 
entrance  into  Canaan,  were  representations  of  what  was  to  take  place 
under  the  gospel,  as  is  declared,  1  Cor.  x.,  11,  "  Now,  all  these  things 
happened  unto  them  for  examples  (types),  and  they  are  written  for  our 
admonition,  upon  whom  the  ends  of  the  world  are  come."  Hence  it 
follows  that  the  deliverance  from  the  captivity  of  Babylon,  and  conse- 
quently the  predictions  respecting  it  in  Scripture,  are  typical  of  the 
future  condition  of  the  Church  of  Christ.  This  prophecy,  then,  has 
two  meanings  ;  the  first  literal,  the  second  mystical.  The  other  thing 
to  be  remarked   is,  that  in  the  work  of  God,  in  regard  to  his  church, 

nothing  to  do  with  the  state  of  the  heathens.  But  we  have  much  to  do  with  whatever  is 
declared  in  the  Scriptures,  for  "  All  Scripture  is  given  by  inspiration  of  God,  and  is 
prolitable  for  doctrine,  for  reproof,  for  correction,  for  instruction  in  righteousness, 
that  the  man  of  God  may  be  perfect,  throughly  furnished  unto  all  good  works." 


502  ROMANS    IX.,    28. 

there  being  several  gradations  which  follow  each  other,  it  often  happens 
th;it  the  j)ropliets,  who  vieweil  from  a  distance  those  future  events,  join 
luifotlior  many  uf  them,  as  if  they  related  only  to  one  and  the  same 
tliiiiii, — which  is  a  characteristic  of  the  spirit  of  prophecy.  The  pro- 
phet, then,  in  this  place  joins  the  temporal  re-establishment  of  the 
Jews  with  the  spiritual  building  up  of  the  Church  of  Christ,  although 
these  two  things  are  quite  distinct  and  separate. 

These  words  in  this  prophecy,  "  They  shall  slay  upon  the  Lord, 
the  Holy  One  of  Israel  in  truth,"  can  only  have  their  full  accomj)lish- 
nient  in  believers  in  Jesus  Christ.  The  same  is  the  case  respecting 
the  words,  "  The  remnant  shall  return  ;"  for  this  returning  or  conver- 
sion denotes  much  more  than  that  of  the  return  of  the  Jews  from  Ba- 
bylon— even  that  glorious  turning  to  God  which  takes  jilace  by  the 
gospel.  And  when  the  prophet  says,  though  thy  people  Israel  be  as 
the  sand  of  the  sea,  yet  a  remnant  of  tliem  shall  return,  it  is  clear 
that  this  is  an  allusion  to  the  promise  made  to  Abraham  that  his  poste- 
rity should  be  as  the  sand  of  the  sea,  and  that  he  means  to  say,  that 
whatever  confidence  the  Jews  might  place  in  that  promise,  taking  it  in 
a  carnal  and  literal  sense,  yet  that  those  who  were  saved  should  be  a 
small  renniant,  wiiom  Cod  woukl  take  to  himself  in  abandoning  all  the 
rest  to  his  avenging  justice.  As  one  event,  then,  in  !Scrii)ture  prophecy 
is  often  made  to  shadow  forth  and  typify  another,  so  the  events  of  the 
Jewish  history  are  made  to  illustrate  the  spiritual  things  of  the  king- 
dom of  God.  In  this  way  the  prophecies  quoted  in  the  New  Testa- 
ment from  the  Old  are  to  be  viewed,  and  not  to  be  explained  in  a 
manner  which  ascribes  to  the  Apostles  of  Christ  that  false  and  de- 
ceitful mode  of  quotation  called  accommodation, — so  dis])araging  to 
their  character  as  stewards  of  the  mysteries  of  God,  and  so  degrading 
to  the  Holy  Scriptures. 

V.  2"^. — For  he  will  finish  the  work,  and  cut  it  short  in  righteousness;  because  a 
short  work  will  the  Lord  make  upon  the  earth. 

This  refers  to  God's  judgments  poured  out  upon  the  Jews  for  re- 
jecting the  Messiah.  They  were  then  cut  off  manifestly  from  being 
hi?  people.  He  cut  short  the  work  in  righteous  judgment.  The  de- 
struction determined,  denotes  the  ruin  and  desolation  of  the  whole 
house  of  Israel,  willi  the  exception  of  a  small  remnant.  It  was  to 
overflow  in  righteous  judgment,  which  gives  the  idea  of  an  inundation. 
But  this  not  having  place  in  the  re-establishment  of  the  Jews  after  the 
Babylonish  captivity,  must  necessarily  be  understood  of  the  times  of 
the  gospel.  It  was  then  that  the  consumption  decreed  took  place  ;  for 
the  whole  house  of  Israel  was  rejected  from  the  covenant  of  God,  and 
consumed  or  dispersed  by  the  fire  of  his  vengeance  by  the  Roman 
aruues,  with  the  exception  of  a  small  remnant.  Formerly  (Jod  had 
borne  with  them  in  their  sins,  but  now  when  they  had  heard  the  gospel 
and  rejected  it,  they  were  destroyed  or  carried  away  into  caj)livily  as 
with  a  flood.  The  Lord  made  a  short  work  with  them  at  the  destruc- 
tion of  Jerusalem.  This  verse,  and  the  preceding,  confirm  what  is 
said  in  the  22d  verse,  that  although  God   endures  the  wicked  for  a 


ROMANS    IX.,    30,  603 

time,  he  determines  to  punish  them  at  last  with  sudden  and  over- 
whelming destruction. 

V.  29. — And  as  Esaias  said  before,  Except  the  Lord  of  Sabaoth  had  left  us  a  seed,  we 
had  been  as  Sodoma,  and  been  made  like  unto  Gomorrah. 

This  again  verifies  another  prediction  of  Isaiah,  i.,  9.  It  was  no 
doubt  fulfilled  in  the  events  of  the  Jewisli  history  ;  but  in  its  proper 
and  full  sense,  it  extended  to  the  times  of  the  Messiah,  and  predicted 
tlie  small  number  of  Jews  who  were  left,  and  the  purpose  for  which 
they  were  left.  The  Jews  who  escaped  destruction  at  the  overthrow 
of  their  city  by  the  Romans,  were  spared  merely  as  a  "^eed"  from 
whence  was  to  spring  all  the  multitudes  who  will  yet  arise  to  Jesus 
Christ  out  of  the  seed  of  Abraham.  Had  it  not  been  for  this  circum- 
stance, not  one  individual  at  that  time  would  have  been  left.  They 
would  iiave  been  all  cut  off  as  Sodom  and  Gomorrah.  "  Except  those 
days  should  be  shortened,  there  should  no  flesli  be  saved  ;  but  for  the 
elect's  sake  those  days  shall  be  shortened,"  Matt,  xxiv.,  22.  Instead 
of  remnant,  the  word  employed  by  the  prophet,  the  x\postle  substitutes 
the  term  seed,  from  the  Septuagint  translation,  which,  though  the  ex- 
pression is  varied,  has  a  similar  meaning,  implying  that  after  the  whole 
heap  besides  was  consumed,  the  remainder  was  reserved  for  sowing 
with  a  view  to  a  future  crop. 

By  this  quotation  from  Isaiali,  the  Apostle  proves  that  the  doctrine  of 
the  unconditional  election  of  individuals  to  eternal  life — that  doctrine 
against  which  such  objections  are  raised  by  many — far  from  being  con- 
trary to  the  ideas  we  ought  to  entertain  of  the  goodness  of  God,  is  so 
entirely  consistent  with  it,  that  except  for  this  election,  not  one  of  the 
nation  of  Israel  would  have  been  saved.  Thus  the  doctrine  of  election, 
very  far  from  being  in  any  degree  harsh  or  cruel,  as  many  who  misun- 
derstand it  affirm,  is,  as  we  see  here,  a  glorious  demonstration  of  divine 
goodness  and  love.  Had  it  not  been  for  tliis  election,  through  which  God 
had  before  prepared  vessels  of  mercy  unto  glory,  neither  Jew  nor  Gentile 
would  have  escaped,  but  all  would  have  remamed  vessels  of  wrath  fit- 
ted to  destruction.  In  the  case  of  the  angels  who  sinned  there  was  no 
election,  and  the  whole  were  cast  down  to  hell.  Had  there  been  no 
election  among  men,  the  whole  must  in  like  manner  have  perished. 

V.  30. — What  shall  we  say  then  .'  That  the  Gentiles,  which  followed  not  after  right- 
eousness, have  attained  to  righteousness,  even  the  righteousness  which  is  of  faith  : 

What  shall  we  say  then  1 — What  is  the  result  of  all  this  discussion  ? 
The  conclusion  from  the  whole  is,  that  those  Gentiles  who  are  called  by 
God,  of  whom  the  Apostle  had  spoken  in  the  24th  verse,  who  were  not 
following  righteousness,  but  were  abandoned  to  every  kind  of  wicked- 
ness, obtained  true  righteousness,  even  the  righteousness  which  is  of 
faith.  This  is  an  astonishing  instance  of  mercy.  Men  who  were 
"haters  of  God,"  and  guilty  of  all  abominations,  as  Paul  had  shown  in 
the  first  chapter  of  tins  Epistle,  were  thus  made  partakers  of  that 
righteousness  which  is  commensurate  to  all  the  demands  of  the  law. 


504  ROMANS    IX.,    32. 

V.  31. — Rut  Israol,  which  follnwcd  after  the  law  of  righteousness,  hath  not  attained 
to  the  law  of  righteousness. 

Whatever  ohjeclion  mi^ht  be  made  lo  the  doctrine  the  Aposilc  was 
here  iiiculcalin^,  a  ck\ir  |)roof  was  offered  in  the  case  of  tlie  Gentiles 
whicli  he  had  adduced,  of  the  truth  he  had  advanced  and  illustrated  by 
the  examples  of  Jacob  and  Esau,  namely,  that  the  purpose  of  (iod,  ac- 
cording lo  election,  is  unchangeable,  and  that  salvation  is  not  of  works, 
but  of  him  that  callelh.  And  here  was  a  wonderful  instance  of  chvine 
sovereignty.  The  nation  of  Israel  were  following  after  righteousness, 
yet  (Jod,  instead  of  giving  it  to  them,  bestowed  it  on  those  who  were 
not  even  looking  for  it.  How  different  is  this  from  the  ways  of  men  ! 
How  docs  the  proud  heart  of  the  self-righteous  legalist  revolt  at  such  a 
view  of  the  divine  conduct !  Man's  vVisdom  cannot  endure  that  (Jod 
should  in  this  sovereign  way  bestow  his  favors.  But  this  is  (iod's  way, 
and  whoever  will  not  submit  to  it,  resists  the  will  of  God.  Nay,  who- 
ever finds  fault  with  it  attempts  to  dethrone  the  Almighty,  and  to  un- 
deify  God.  The  whole  plan  of  salvation  is  so  ordered,  "  That  no  flesh 
should  glory  in  his  presence,  but  that  according  as  it  is  written,  he  that 
glorieth,  let  him  glory  in  the  Lord,"  1  Cor.  i.,  31. 

V.  .^Q. — Wherefore  ?  Because  they  sought  it  not  by  faith,  but  as  it  were  by  the  works 
of  the  law:  for  they  stumbled  at  that  stumbling-stone. 

The  Apostle  here  asks,  why  the  people  of  Israel  did  not  attain  lo  the 
righteousness  they  were  seeking.  The  word  '*  wherefore "  has  no 
reference  to  election,  or  a  supposed  objection  from  it  as  some  under- 
stand. The  question  is  asked  to  excite  more  attention  to  the  answer; 
and  the  answer  is,  because  they  sought  it  in  a  way  in  which  it  is  not  to 
be  found.  The  righteousness  that  answers  the  demands  of  the  law,  is 
the  righteousness  of  God,  which  is  received  only  by  faith.  The  Jews, 
then,  did  not  attain  to  it,  because  they  sought  it  not  by  faith,  but  as  of 
works  of  law.  Some  commentators  lay  stress  on  the  phrase,  "  as  it 
were  by  the  works  of  the  law,"  according  to  our  translation,  assigning 
as  its  meaning  that  the  Jews  did  not  suppose  they  kept  the  law  per- 
fectly, but  expected  to  make  up  for  their  deficiencies  in  one  respect  by 
abounding  in  others.  But  this  is  not  well  founded.  The  Jews  sought 
righteousness  "  as  by  works  of  law  ;"  that  is,  as  if  righteousness  was 
to  be  obtained  by  doing  the  works  of  the  law.  By  the  works  of  the 
law  they  could  not  obtain  it,  unless  they  perfectly  obeyed  the  law.  To 
this  they  could  never  attain.  As,  therefore,  they  would  not  submit  to 
Christ,  who  alone  has  fulfilled  the  law,  they  failed  in  obtaining  right- 
eousness. 

Fur  tliey  stumbled  at  that  stumhling-stone — That  is,  they" stumbled 
at  Jesus  Christ.  Instead  of  choosing  him  as  the  elect,  precious  founda- 
tion-stone, on  which  to  rest  their  hope,  they  rejected  him  altogether. 
They  looked  for  a  Messiah  of  a  different  character,  and,  therefore,  they 
rejected  the  Christ  of  God.  The  Apostle  thus  charges  it  upon  the  Jews 
as  their  own  fault,  that  they  did  not  attain  to  righteousness.  They 
mistook  the  character  of  that  law  under  which  they  were  placed,  by 
which,  according  to  the  testimony  of  their  own  prophets,  no  man  could 


ROMANS   IX.,    33.  505 

be  justified  ;  and  also  the  character  of  tlic  Messiah  who  was  promised, 
and  so  perverted  that  law,  and  rejected  him  by  whom  alone  they  could 
be  saved.  They  thus  verified  the  words  of  the  Apostle  : — "  The 
natural  man  receiveth  not  the  things  of  the  Spirit  of  God  ;  for  they  are 
foolishness  unto  him  ;  neither  can  he  know  them,  because  they  are 
spiritually  discerned."  Of  this  Paul  exhibits  himself  as  having  been 
an  example.  In  the  seventh  chapter  of  this  Epistle,  he  shows  how 
entirely  he  once  mistook  the  extent  of  the  law  ;  and  in  the  beginning 
of  the  chapter  before  us,  that  he  once  made  it  his  boast  that  he  was 
opposed  to  Christ  as  the  Messiah. 

V.  33. — As  it  is  written,  Behold,  I  lay  in  Sion  a  stumbling-stone  and  rock  of  offence: 
and  whosoever  believeth  on  him  shall  not  be  ashamed. 

As  it  is  tvritten. — The  Apostle  here  confirms  what  he  had  just  said 
concerning  the  stone  of  stumbling,  by  quoting  from  two  places  of  Scrip- 
ture, Isa.  viii.,  14  ;  xxviii.,  16.  The  stumbling,  then,  of  the  Jews  at 
Christ,  the  rock  of  offence,  was  predicted  by  the  prophets.  Jt  should 
not,  therefore,  appear  strange  to  those  who  lived  in  the  times  when  it 
was  accomplished. 

A  stimibling- stone  and  rock  of  offence. — This  language  of  the  pro- 
phet applied  by  the  Apostle  to  our  Lord  Jesus  Christ,  ought  to  be  par- 
ticulaily  observed  :  "  Sanctify  the  Lord  of  Hosts  himself;  and  let  him 
be  your  fear,  and  let  him  be  your  dread.  And  he  shall  be  for  a  sanctu- 
ary ;  but  for  a  stone  of  stumbling,  and  for  a  rock  of  offence,  to  both  the 
houses  of  Israel."  As  here  the  prophet  speaks  directly  of  God,  and 
the  Apostle  applies  what  he  says  to  Jesus  Christ,  it  is  a  conclusive 
proof  that  Jesus  Christ  is  God,  and  that  he  is  declared  to  be  so  both  in  the 
Old  Testament  and  the  New.  The  designations  of  a  stone,  and  a  rock, 
are  given  to  Jesus  Christ,  both  presenting  the  idea  that  the  great  work 
of  redemption  rests  solely  on  him.  He  is  its  author,  the  foundation  on 
which  it  rests,  the  centre  in  which  all  its  lines  meet,  and  their  origin 
from  which  tiiey  proceed.  He  is  to  that  work  what  the  foundation- 
stones  and  the  rock  on  wliich  it  is  erected  are  to  the  building,  sustaining 
it,  and  imparting  to  it  form  and  stability.  In  another  sense,  he  is  a  stone 
of  stumbling,  occasioning  his  rejection  by  those  who,  not  believing  in 
him,  are  cut  off  from  communion  with  God. 

Behold,  I  lay  in  Sion. — This  stone,  or  rock — this  "sure  foundation," 
is  laid  by  God,  according  to  the  Apostle's  reference,  Isa.  xxviii.,  16, 
"  Therefore,  thus  saith  the  Lord  God,  Behold,  I  lay  in  Zion  for  a  foun- 
dation a  stone,  a  tried  stone,  a  precious  corner-stone,  a  sure  foundation." 
This  stone  was  laid  in  Zion  the  Church  of  God.  It  was  laid  by  God 
himself.  That  it  was  "  a  sure  foundation"  which  could  not  fail,  is  evi- 
dent from  all  the  promises  of  God  concerning  the  Messiah  of  upholding 
him  as  his  elect,  and  insuring  tp  him  success,  dominion  and  glory  in  his 
character  of  Mediator,  Isa.  xlii.,  1,8;  xlix.,  7,  9. 

All  the  promises  to  the  Ciiurch  of  old,  of  the  Messiah  as  a  future 
Saviour,  from  the  declaration  made  to  our  first  parents  in  Paraehse,  to 
the  last  prediction  concerning  him  delivered  by  the  prophet  Malachi, 
demonstrate  the  impossibility  that  Christ,  the  foundation  which  God  has 


506  ROMANS    IX.,    33. 

laid,  should  fail.  These  promises  were  often  renewed  with  great  solem- 
nity, and  confirmed  by  the  oath  of  (Jod,  as  in  Genesis  xxii.,  16-18. 
And  in  Psal.  Ixxxix.,  3,  4,  it  is  said,  "  I  liave  made  a  covenant  with  my 
chosen,  1  have  sworn  unto  David  my  servant ;  thy  seed  will  I  establish 
for  ever,  and  build  up  thy  throne  to  all  generations."  Nothing  is  more 
abundantly  set  forth  in  ^Scripture  as  sure  and  irreversible  than  this  pro- 
mise and  oath  to  David:  The  Scriptures  expressly  speak  of  it  as 
utterly  impossible  that  the  everlasting  dominion  of  the  Messiah  should 
fail.  "  In  those  days,  and  at  that  tin)c,  I  will  cause  the  Branch  of 
righteousness  to  grow  up  unto  David,  for  thus  sailh  the  Lord,  David 
shall  never  want  a  man  to  sit  upon  the  throne  of  the  house  of  Jacob." 
"  If  ye  can  break  my  covenant  of  the  day,  and  my  covenant  of  the  night, 
and  that  there  should  not  be  d;iy  and  night  in  their  season  ;  then  may 
also  my  covenant  be  broken  with  David  my  servant,  that  he  should  not 
have  a  son  to  reign  upon  his  throne,"  Jer.  xxxiii.,  15,  20.  David  se- 
curely rested  on  this  covenant  concerning  the  future  glorious  work  and 
kingdom  of  the  Messiah,  as  all  his  salvation,  and  ail  his  desire,  and 
comforted  himself,  that  it  was  an  everlasting  covenant  ordered  in  all 
things  and  sure. 

As  being  that  foundation  laid  by  himself,  which  therefore  could  not 
fail,  God  proceeded  to  save  sinners  in  virtue  of  the  work  of  the  Mes- 
siah before  he  appeared,  as  if  it  had  been  already  accomplished.  On 
this  stone  and  rock,  the  saints  of  old  rested,  and  built  their  comfort. 
Abraham  saw  Christ's  day,  and  rejoiced,  and  all  the  others  died  in  the 
faith  of  his  advent.  What  a  view  docs  this  give  of  the  faithfulness  of 
God,  and  the  truth  of  the  Scriptures  ;  and  what  an  inducement  to  rely 
securely  upon  the  rock  of  ages  !  Its  solidity  is  assured  to  us  by  him 
whose  voice  shakes  the  heavens  and  the  earth — by  the  revelation  of  the 
eternal  purpose  of  God,  which  he  purposed  in  Christ  Jesus  our  Lord, 
Eph.  iii.,  11. 

Rock  of  offence. — While  the  Messiah  was  indeed  the  sure  foundation 
which  God  had  laid,  he  was  notwithstanding,  as  it  was  written,  rejected 
by  the  great  body  of  the  Jewish  nation.  Had  they  understood  the  lan- 
guage of  their  own  Scriptures,  they  would  have  seen  that,  instead  of 
receiving  their  Messiah  when  he  came,  the  prophets  declared  that  they 
would  stumble  at  the  lowliness  of  his  appearance,  and  generally  reject 
his  claims. 

And  ivhosocver  believeth  on  him  shall  not  he  ashamed. — But  they  did 
not  all  reject  him.  Some  of  them,  referred  to  in  verse  24th,  who  were 
called  of  (iod,  acknowledged  Jesus  as  the  Messiah,  sent  of  God,  and 
were  comforted  and  saved  by  him.  They  were  not  ashamed  to  own 
him  before  lhf>  unbelieving  part  of  their  brethren,  and  they  shall  not  be 
put  to  shame  oei^iu  ....:  '  'lis  second  coming.  It  might  be  supposed 
that  the  followers  of  the  Messiah  would  be  honored  in  every  country  ; 
on  the  contrary,  they  are  hated  and  held  in  contempt.  But  when  all 
otlier  refuges  fail,  when  Christ  comes  to  judge  the  world,  they  shall  not 
be  ashamed. 

A  free  salvation  becomes  an  offence  to  men  on  account  of  their 
pride.     They  cannot  bear  the  idea  of  being  indebted  for  it  to  sovereign 


ROMANS   IX.,    33.  507 

grace,  which  impHes  that  in  themselves  they  are  guilty  and  ruined  by 
sin.  They  desire  to  do  something,  were  it  ever  so  httle,  to  merit  sal- 
vation, at  least  in  part.  Salvation  by  a  crucified  Saviour  was  in  one 
way  opposed  to  the  pride  of  the  Jews,  and  in  another  to  tliat  of  the 
Greeks.  The  Jews  expected  a  mighty  conqueror  who  should  deliver 
them  from  a  foreign  yoke,  and  render  them  so  powerful  as  to  triumph 
overall  the  otiicr  nations  of  the  earlii ;  and  in  ordcrto  reconcile  with  these 
ideas  what  the  Scriptures  said  of  his  humiliation,  some  among  them 
supposed  that  there  would  be  two  Messiahs.  The  Greeks  expected,  in 
a  revelation  from  heaven,  something  accordant  with  the  systems  of  their 
vain  philosopliy,  which  might  exalt  their  false  notions  of  the  dignity  of 
man,  and  enlarge  their  boasted  powers  of  understanding.  All  the 
unconverted  reason  in  the  same  way.  Those  among  them  who  call 
themselves  Christians  suppose,  that,  not  being  perfect,  they  have  need 
of  Christ  as  a  Saviour  to  compensate  for  their  deficiencies,  and  to 
give  weight  to  their  good  works.  Tliey  do  not  believe  that  they  obey 
the  law  perfectly  ;  but  suppose  that  what  is  wanting  will  be  supplied  by 
Jesus  Christ.  Thus,  except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God.  The  doctrine  of  the  cross  is,  in  one  way  or  other, 
misunderstood  by  him,  and  Jesus  Christ  is  a  stone  of  stumbling. 

Many  by  their  forced  criticisms  have  in  various  ways  perverted  the 
meaning  of  this  chapter.  Among  their  other  misrepresentations  they 
affirm  that  the  Apostle  does  not  speak  of  individual  election  to  eternal 
life,  but  of  the  national  election  of  the  Jews.  On  the  contrary,  it  is 
evident  that  in  regard  to  the  Jews  he  refers  to  their  national  rejection. 
The  rejection  of  the  Jewish  nation,  excepting  a  small  remnant,  accord- 
ing to  the  election  of  grace,  which  is  again  plainly  declared  in  the  be- 
ginning of  the  lllh  chapter,  is  the  important  subject  which  the  Apostle 
illustrates  by  the  examples  and  predictions  he  refers  to,  and  the  reason- 
ings with  which  he  fcjlows  them  up. 

The  fact  of  a  remnant  of  Israel  being  reserved  by  God  for  himself, 
while  the  great  body  of  the  nation  was  abandoned  to  merited  punish- 
ment, demonstrates  that  the  election  here  spoken  of  is  individual  and 
not  national.  The  prophets  everywhere  speak  of  this  small  remnant 
chosen  by  God  to  display  his  mercy  and  goodness.  "  I  will  also  leave 
in  the  nndst  of  thee  an  afflicted  and  poor  people,  and  they  shall  trust  in 
the  name  of  the  Lord.  The  remnant  of  Israel  shall  not  do  iniquity,  nor 
speak  lies  ;  neither  shall  a  deceitful  tongue  be  found  in  their  mouth  ; 
for  they  shall  feed  and  lie  down,  and  none  shall  make  them  afraid," 
Zeph.  hi.,  12. 

There  is  nothing  which  more  clearly  manifests  the  natural  opposition 
of  the  mind  of  man  to  the  ways  of  God,  than  the  rooted  aversion 
naturally  entertained  to  the  obvious  view  of  the  doctrine  of  the  sove- 
reignty of  God  held  forth  in  this  9th  chapter  of  the  Epistle  to  the 
Romans.  Self-righteous  people,  as  is  not  to  be  wondered  at,  iiold  this 
doclrme  in  the.  utmost  abhorrence  ;  and  many  even  of  those,  who  arc  in 
some  measure  tauglit  of  God  to  value  the  great  salvation,  are  reluctant 
to  come  to  the  serious  study  of  this  part  of  his  word.  Even  when 
they  are  not  able  plausibly  to  pervert  it,  and  when  their  conscience  will 


509  ROMANS    IX.,    33. 

not  allow  tlirm  directly  to  oppose  it,  with  llic  Pharisees,  tlicy  say  that 
they  do  not  know  wiiat  to  inakc  of  this  rhapler.  Bui  why  arc  ihey  at 
a  loss  on  this  subject  ?  What  is  the  difficulty  which  they  find  here  ? 
If  it  be  '*  hard  to  be  understood,"  does  this  arise  from  anything  but  the 
innate  aversion  of  the  mind  to  its  humbling  truths?  Can  anything  be 
more  palpably  obvious  than  the  meaning  of  the  Apostle?  Is  there  any 
chapt(T  in  the  Bible  more  plain  in  its  grammatical  meaning?  Jt  is  not 
in  this  that  they  find  a  difficulty.  I'hcir  great  difficidty  is,  that  it  is  loo 
obvious  in  its  import  to  be  perverted.  Their  conscience  will  not  allow 
them  to  do  violence  to  its  language,  and  their  own  wisdom  will  not 
suffer  them  to  submit  to  its  dictation.  Here  is  the  solution  of  their 
difficulties.  But  ought  not  believers  to  renounce  their  own  wisdom, 
and  look  up  to  (iod,  in  the  spirit  of  him  who  said,  "  speak,  Lord,  for 
thy  servant  hearelh  ?" 

Men  may  attempt  to  explain  away  the  example  referred  to  in  this 
chapter  of  (iod's  hardening  Pharaoh's  heart.  But  still  the  truth  remains, 
that  for  the  very  purpose  of  showing  his  power  and  proclaiming  his 
name  and  sovereignly,  God  raised  him  up  and  hardened  his  heart.  Many 
will  not  receive  this,  and  resort  to  every  means  they  can  devise  to  neu- 
tralize or  contravert  it,  but  God  has  testified  it,  and  the  Apostle  illus- 
trates it  by  a  striking  figure.  God  makes  one  vessel  to  honor,  and 
another  to  dishonor,  with  the  same  uncontrolled  right  as  the  poller  has 
power  over  the  clay  ;  and  out  of  the  same  lump  he  makes  one  vessel 
for  the  noblest  purpose,  and  another  for  the  basest  uses.  Where  is 
sovereignly,  if  it  is  not  here  ?  Could  words  express  it  if  these  words 
do  not  express  it?  Why,  then,  will  men  vainly  struggle  in  so  unequal 
a  contest  ?  Can  they  hope  to  succeed  against  God  ?  If  this  doctrine  be 
really  declared  in  this  chapter,  of  what  avail  will  all  their  forced  expla- 
nations be  to  deliver  any  of  the  enemies  of  God  ?  "  God  is  greater 
than  man,  why  dost  thou  strive  against  him  ?  for  he  giveth  not  account 
of  any  of  his  matters."  There,  arc,  however,  loo  many,  even  of  the 
disciples  of  Christ,  who  are  disposed  to  explain  away  the  sovereignty 
of  God,  and  to  give  a  view  of  our  fall  in  Adam,  which  considerably 
mitigates  the  extent  of  our  ruin,  and  the  magnitude  of  our  guilt,  '^i'he 
statements  contained  in  this  chapter  are  to  such  full  of  clouds  and  dark- 
ness. While  they  cannot  allogelhcr  deny  the  truths  it  contains,  they 
profess  their  inability  to  receive  them  in  their  plain  and  obvious 
meaning. 

"This  doctrine  of  the  sovereignly  of  God,"  says  Dr.  Thomson, 
"  we  believe  to  be  one  of  the  greatest  stumbling-blocks  in  the  gospel 
to  the  advocates  of  the  universal  redemption.  They  lay  down  a 
scheme  of  Divine  love  which  they  have  framed  only  in  part  from  the 
materials  furnished  by  the  Bible,  and  have  otherwise  fashioned  according 
to  the  dictates  of  their  own  wisdom,  and  the  sensibilities  of  their  own 
hearts.  And  as  it  is  inconsistent  with  this,  so  they  cannot  endure  to 
consider  the  Supreme  Being  as  communicating  his  benefits  to  men,  or 
wilhljolding  them,  accordmg  to  the  pleasure  and  counsel  of  his  own 
will.  God  has  said,  "  I  will  have  mercy,  and  I  will  have  compassion 
on  w^>om  I  will  have  compassion,  and  whom  I  will  I  harden."     But 


ROMANS    X.  509 

they  have  settled  in  their  own  minds  that  God  must  have  compassion 
and  mercy  upon  all,  and  that  he  must  harden  none.  And  in  rebuke  of 
this  arrogance  we  have  only  to  say,  Nay,  but  who  art  thou  that  rcplicst 
against  God  ?  Shall  the  thing  formed  say  to  him  that  formed  it,  Why 
hast  thou  made  me  thus  ? 

The  doctrine  of  the  sovereignty  of  God  is  derogatory  to  the  pride  of 
man  ;  it  lays  all  his  high  notions  of  independence  in  the  dust,  and 
reduces  him*  when  acknowledged,  to  a  sense  of  his  utter  helplessness  and 
misery.  Happy,  nevertheless,  are  they  who  have  learnt  this  lesson,  for 
it  is  one  which  flesh  and  blood  cannot  teach,  but  only  our  Father  which 
is  in  heaven.  In  the  light  of  this  chapter  these  see  themselves  as  lying 
entirely  in  the  hand  of  God,  having  nothing  that  distinguishes  them  from 
others,  but  his  sovereign  will  and  favor  in  their  election.  It  is  this  view 
of  their  situation  that  brings  down  every  high  imagination,  and  levels 
to  the  dust  every  high  thought.  Here  Divine  sovereignty  reigns  in  its 
most  awful  character,  and  nothing  else,  when  it  is  fully  acquiesced  in, 
is  so  much  calculated  to  tranquillize  the  mind  of  man  and  to  bring  it 
into  its  proper  position  in  relation  to  God,  How  many  bitter  reflections 
and  how  many  vain  regrets  would  be  saved,  were  the  Christian  at 
all  times,  habitually  and  practically,  to  recognize  the  sovereignly  of 
the  Divine  Disposer  in  all  the  events  which  happen  in  the  world. 

Whatever  difficulties  are  found  in  the  doctrine  of  the  sovereignty  of 
God,  and  in  the  truth  that  he  ordains  for  his  own  glory  whatever  comes 
to  pass,  yet  this,  it  is  clear,  is  the  doctrine  of  Scripture  from  beginning 
to  end.  Every  part  of  it  represents  God  as  ordering  and  directing 
all  events,  and  without  this,  and  were  anything  left  to  depend  or  be 
regulated  by  the  will  of  his  creatures,  he  would  cease  to  be  the 
supreme  Ruler.  Many  things  might  occur  which  he  greatly  desired 
might  never  have  taken  place — an  idea  altogether  incompatible,  with 
that  which  we  are  taught  in  his  word  to  form  of  the  Almighty  Ruler 
of  the  universe.  If  we  lose  sight  of  sovereignty,  we  lose  sight  of 
God.  ^ 


CHAPTER  X. 


Paul  was  fully  aware  that  the  doctrine  of  the  sovereignty  of  God  in  the 
rejection  of  the  Jews  and  the  preaching  of  salvation  to  the  Gentiles, 
would  greatly  offend  his  countrymen.  He  accordingly  begins  this  chap- 
ter with  an  acknowledgment  of  their  sincerity  as  actuated  by  a  zeal  of 
God,  but  before  prosecuting  the  subject  of  God's  sovereignty  further,  he 
more  particularly  recurs  to  their  unbelief,  to  which  in  the  preceding 
chapter  he  had  already  alluded.  This  leads  him  to  remark  the  contrast 
between  the  righteousness  of  the  law  and  the  righteousness  of  faith.  He 
next  insists  on  the  free  invitations  of  the  gospel,  which  proclaims  salva- 
tion to  all  of  every  nation  who  believe  j  and  from  this  takes  occasion  to 


510  ROMANS    X.,    1. 

point  out  the  necessity  of  preaching  it  to  the  Gentiles.  The  Gentiles,  as 
lie  h;i(i  U'lbre  proved,  were  among  the  chi](h-en  of  the  promise  made  to 
Abraliam,  and  it  was  only  by  means  of  the  gospel  that  they  could  be 
brought  to  the  knowledge  of  Christ ;  through  which  alone  the  promise 
to  them  could  be  fulfilled.  This  duty,  notwithstanding  the  objections  of 
the  Jews,  he  therefore  urges,  and  enforces  it  by  referring  to  the  Scri{)tures, 
while  he  answers  the  olyeclion,  that  the  Gospel  had  not  been  generally 
received.  In  the  last  place,  he  proves,  by  the  testimony  of  the  prophets 
that  the  rejection  of  Israel,  and  the  ingathering  of  the  Gentiles,  ha(l  been 
long  before  predicted,  and  concludes  the  chapter  by  showing,  that  the 
Jews  had  both  heard  and  rejected  the  gracious  and  long-continued  invi- 
tations to  reconciliation  with  God,  In  the  whole  of  this  chapter,  Paul 
treats  in  a  practical  way  what  in  the  preceding  one  he  had  chiefly  re- 
ferred to  the  sovereignty  of  God,  to  which  he  afterwards  reverts. 

We  here  see  a  beautiful  example  in  Paul  of  the  meekness  and  gentle- 
ness of  the  Lord  Jesus  Christ,  who  prayed  for  his  murderers.  The  Jews 
considered  Paul  as  one  of  their  greatest  enemies.  They  had  persecuted 
him  from  city  to  city,  again  and  again  they  had  attempted  his  life,  and 
had  succeeded  in  depriving  him  of  his  liberty,  yet  his  affection  for  them 
was  not  diminished.  He  prayed  for  them,  he  accommodated  himself  to 
their  prejudices  as  far  as  his  obedience  to  God  permitted,  and  thus  he 
labored  by  all  means  to  save  some.  He  here  assures  those  to  whom  he 
writes,  of  his  cordial  good  will  towards  Israel,  and  of  his  prayers  to  God 
that  they  might  be  saved. 

V.  1. — Brethren,  my  heart's  desire  and  prayer  to  God  for  Israel  is,  that  they  mij^ht  be 
saved. 

Brethren. — Those  here  addressed  are  the  brethren  in  Christ  to  whom 
Paul  wrote,  and  not  the  Jews  in  general,  who  were  his  brethren  in  the 
flesh.  There  is  no  doubt  but  by  apostrophe  he  might  address  the  un- 
believing Jews,  but  there  is  nothing  like  an  apostrophe  here,  nor  is  there 
any  need  of  such  a  su[)position.  Whoever  was  addressed,  the  sentiment 
would  be  equally  Mell  understood  by  the  unbelieving  Jews  who  should 
read  or  hear  the  Epistle. 

Ah/  heart''s  desire  and  j^t'oycr  to  God. — It  is  of  great  importance  to 
remove  prejudices  as  far  as  possible,  and  to  show  good-will  to  those 
whom  we  wish  to  benefit  by  the  publication  of  divine  truth.  We  see 
here  the  love  of  a  Christian  to  his  bitterest  enemies.  Paul  was  abused, 
reviled,  and  persecuted  by  his  countrymen,  yet  he  not  only  forgave  them, 
but  constantly  prayed  for  their  conversion.  Unbelievers  often  accuse 
Christians,  though  very  falsely,  as  haters  of  mankind,  because  they  faith- 
fully declare  that  there  is  no  salvation  but  through  faith  in  Christ. 

Here  we  should  especially  remark,  that  while  the  salvation  of  his 
countrymen  was  the  desire  of  Paul's  heart,  and  while  he  was  endeavor- 
ing in  every  way  possible  to  call  their  attention  to  the  Gospel,  he  did 
not  neglect  to  offer  up  prayer  for  them  to  God.  Other  means,  as  we  have 
opportunity,  should  not  be  left  untried  ;  but  prayer  is  at  all  times  in  our 
power,  and  in  this  we  should  ever  persevere.  When  we  are  shut  out 
from  access  to  man,  we  have  always  access  to  God,  and  with  him  is  the 


ROMANS    X.,    2.  511 

residue  of  the  Spirit.  In  this  duty,  we  learn  from  the  epistles  ihat  Paul 
was  ever  much  engaged  for  his  brethren  in  Christ,  and  here  we  see  that 
he  did  not  neglect  it  in  behalf  of  those  by  whom  he  was  hated  and  per- 
secuted. He  thus  obeyed  the  injunctions,  and  imitated  Ihe  example  of 
our  blessed  Lord.  In  this  verse,  too,  standing  in  connection  with  what 
immediately  precedes  it,  we  learn  that  Paul's  faithful  annunciation  of 
these  doctrines,  which  by  so  many  are  most  erroneously  considered  as 
harsh  towards  men,  and  unfavorable  to  the  character  of  God,  so  far  from 
being  opposed  to  feelings  of  the  warmest  affection  for  others,  is  closely 
and  intimately  conjoined  w^th  them. 

We  should  never  cease  to  pray  for,  and  to  use  all  proper  means  for 
the  conversion  of,  those  who  either  oppose  the  gospel  with  violence,  or 
from  some  preconceived  opinion.  Secret  things  belong  to  God,  and 
none  can  tell  whether  or  not  they  are  among  the  number  of  the  elect.  No 
one  among  the  Jews  was  more  opposed  to  the  gospel  than  Paul  himself 
had  been;  and  every  Christian  who  knows  his  own  heart,  and  who 
recollects  the  state  of  his  mind  before  his  conversion,  should  consider  the 
repugnance  he  once  felt  to  the  doctrine  of  grace.  We  ought  not,  indeed, 
to  treat  those  as  Christians  who  do  not  appear  to  be  such.  This  would 
be  directly  opposed  to  the  dictates  of  charity,  and  would  tend  to  lull  them 
into  a  false  security.  But  assuredly  none  can  have  such  powerful  induce- 
ments to  exercise  patience  towards  any  who  reject  the  gospel,  as  they 
who  know  who  it  is  that  has  made  them  to  differ  from  others,  and  that 
by  the  grace  of  God  they  are  what  they  are.  These  considerations  have  a 
direct  tendency  to  make  them  humble  and  gentle.  Those  who  are  elect- 
ed shall  indeed  be  finally  saved,  but  this  will  take  place  through  the 
means  which  God  has  appointed.  It  is  on  this  ground  that  Paul  says, 
"  Therefore  I  endured  all  things  for  the  elect's  sake,  that  they  may  also 
obtain  the  salvation  which  is  in  Christ  Jesus  with  eternal  glory." 

V.  2. — For  I  bear  them  record,  that  they  have  a  zeul  of  God,  but  not  according  to 
knowledge. 

Paul  acknowledged  that  the  Jews  had  a  zeal  of  God,  and  so  far  he 
approved  of  them,  and  was  on  that  account  the  more  interested  in  their 
behalf.  This  had  formerly  been  the  case  with  himself.  Acts  xxvi.,  9 ; 
Gal.  i.,  14.  Their  zeal,  however,  and  the  sincerity  of  their  attachment 
to  their  system  was  no  excuse  for  their  unbelief.  The  Apostle  had  sorrow 
for  their  condemnation,  not  hope  of  their  salvation  on  account  of  their 
sincerity  and  zeal.  This  is  an  important  lesson  to  thousands  who  pro- 
fess Christianity.  How  often  is  it  said  that  if  a  man  be  sincere  in  his 
belief,  his  creed  is  of  no  great  importance.  His  salvation,  it  is  supposed, 
is  not  endangered  by  his  ignorance  or  error.  How  far  on  this  head  does 
the  Apostle  Paul  differ  from  those  who  thus  judge ;  while  his  love  to 
mankind  cannot  be  doubted.  His  love  to  his  countrymen  appears  to 
have  exceeded  anything  to  which  the  persons  alluded  to  can  pretend.  Yet 
he  bewails  the  Jews,  as  under  condemnation,  on  account  of  their  igno- 
rance. We  see  here  that  men  may  attend  to  religion,  and  be  much 
occupied  on  the  subject,  without  being  acceptable  to  God  ;  and  that 
sincerity  in  error  is  neither  a  means  of  salvation  nor  an  excuse  tor  any 


512  ROMANS    X.,    4. 

man.  Nothing  but  the  natural  alienation  of  their  minds  from  God  pre- 
vents those  who  possess  the  Scriptures  from  understanding  the  way  of 
salvation. 

V.  D. — For  tliey,  being  ignorant  of  God's  righteousness,  and  going  about  to  establish 
their  own  righteousness,  have  not  submitted  themselves  unto  the  righteousness  of  God. 

The  ground  of  rejection  of  the  gospel  by  the  Jews  was  their  igno- 
rance of  God's  righteousness.  Had  they  understood  this,  they  would 
have  ceased  to  go  about  to  establish  their  own  righteousness;  but  not 
understanding  that  righteousness  which  God  has  provided  in  his  Son,  they 
rejected  the  salvation  of  the  gospel.  Mr.  Stuart  translates  the  word, 
rendered  righteousness  tliroughout  this  passage,  by  the  word  justifica- 
tion, which  is  warranted  by  no  authority.  Dr.  Macknight,  who,  like 
Mr.  Stuait,  denies  the  imputation  of  Christ's  righteousness,  says,  that  the 
righteousness  here  spoken  of  is  "  the  righteousness  which  God  appoint- 
ed at  the  fall,  as  the  righteousness  of  sinners,"  which  he  explains  else- 
where to  mean  faith  ;  saying,  that  God  "  hath  declared  that  he  will 
accept  and  reward  it  as  righteousness."  Dr.  Campbell  of  Aberdeen, 
as  has  been  formerly  noticed,  explains  the  righteousness  here  spoken  of 
as  that  "  purer  scheme  of  morality  which  was  truly  of  God,"  opposed 
to  the  "system  of  morality  or  righteousness  fabricated  by  the  Jews." 
In  this  manner  do  these  writers,  though  each  in  a  different  way,  make 
void  all  that  is  said  throughout  this  Epistle  and  elsewhere  in  the  Scrip- 
tures, on  that  most  important  expression,  "  the  righteousness  of  God," 
through  the  revelation  of  which  the  Apostle  declares  that  the  gospel 
"  is  the  power  of  God  unto  salvation,''''  Rom.  i.,  17. 

The  iighteousness  of  God. — That  is  the  righteousness  provided  by 
God  and  revealed  in  the  gospel,  which  is  received  by  faith,  by  which 
men  are  saved  ;  and  he  who  does  not  submit  to  this  righteousness,  and 
humbly  receive  it,  but  supposes  that  he  can  do  something  to  give  him  a 
right  to  obtain  or  to  merit  it,  or  who  attempts  to  add  to  it  anything 
of  his  own,  or  to  substitute  in  its  place  his  own  obedience,  more  or  less, 
is  equally  ignorant  of  the  corruption  of  his  own  heart — of  the  holiness 
of  God — and  of  the  perfection  of  the  obedience  which  the  law  requires. 
In  this  verse  the  fatal  error  is  clearly  expressed,  of  those  who  expect  to 
be  saved  by  any  works  of  their  own,  even  when,  like  the  Pharisee  who 
prayed  in  the  temple,  they  ascribe  to  God  all  that  they  suppose  to  be 
good  in  them. 

V  4. — For  ChrLst  is  the  end  of  the  law  for  righteousness  to  every  one  that  believeth. 

The  Apostle  here  declares  what  he  means  by  the  righteousness  of  God, 
to  which  the  Jews  would  not  submit,  namely,  the  fulfilment,  object,  and 
consummation,  of  the  law  by  our  Lord  Jesus  Christ.  The  end  of  the 
law.  What  the  end  of  the  law  is,  Paul  shows,  Rom.  vii.,  10,  when  he 
says,  It  was  ordained  to  life,  namely  that  the  man  who  doeth  all  that  it 
commands,  should  live  by  it.  And  what  is  it  that,  in  the  present  state 
of  human  nature,  the  law  cannot  do?  It  cannot  justify,  and  so  give 
life,  because  it  has  been  broken.  How  then  did  God  act?  He  sent 
his  Son  in  the  likeness  of  sinful  flesh,  and  condemned  sin  in  the  flesh. 


ROMANS    X.,    4.  513 

And  why  has  he  done  this  ?  The  answer  is  given,  Ch.  viii.,  4,  "  that 
the  righteousness  of  the  law  might  be  fulfilled  in  us"  who  are  in  him. 
Thus  it  is,  that  Christ  is  the  end  of  the  law  for  righteousness  to  every 
one  that  believeth.  By  him  is  accomplished  for  all  such  the  whole  pur- 
pose and  object  of  the  law — all  its  demands  being  fulfilled,  and  the  end 
for  which  it  was  given  attained.  Christ  thus  redeems  his  people  from 
its  curse,  and  procures  for  them  the  blessing  of  life  which,  under  the 
righteous  government  of  God,  he  confers  on  all  his  creatures  who  are 
conformed  to  his  holy  law.  The  fallen  angels  possessed  life  while  they 
retained  their  obedience,  and  Adam,  while  he  held  fast  his  integrity  ;  but 
this  was  not  the  full  end  of  the  law,  for  they  apostatized.  In  them, 
therefore,  the  law  fell,  short  of  attaining  its  end.  But  the  righteousness 
imputed  to  those  who  believe  in  Christ  is  "  everlasting  righteousness," 
Daniel  ix.,  24,  and  therefore  to  them  belongs  eternal  life.  Their  life 
is  comprised  in  his  life,  and  he  is  "  that  eternal  life;"  and  "  when  he 
who  is  their  life  shall  appear,  they  shall  appear  with  him  in  glory." 
Accordingly,  Jesus  says,  "  I  am  come  that  they  might  have  life,  and  that 
they  might  have  it  more  abundantly." 

"  I  have  fijiished,"  said  our  blessed  Lord  in  his  intercessory  prayer 
to  his  Father,  "  the  work  which  thou  gavest  me  to  do ;"  and  on  the 
cross,  just  before  he  expired,  he  said,  it  is  finished.  In  each  of  these 
passages  the  word  rendered  finished  is  the  same  as  that  which  is  here 
translated  end,  signifying  accomplished,  consummated,  or  perfected.  In 
the  Epistle  to  the  Hebrews,  vi.,  1,  the  same  original  word  is  rendered 
"  perfection."  The  Apostle  there  says,  "  Let  us  go  on  to  perfection" 
— to  the  end  or  finishing,  meaning  the  consummation  or  completion  of 
all  that  the  law  required,  which  he  shows  was  found  in  the  sacrifice  and 
work  of  Jesus  Christ.  This  perfection — this  end  was  not  attained  by 
the  Levitical  Priesthood,  for  if  "  perfection  were  by  the  Levitical 
Priesthood,  what  further  need  was  there  that  another  priest  should 
rise  after  the  order  of  Melchisedec,  and  not  be  called  after  the 
order  of  Aaron  ?"  Heb.  vii.,  11.  Nor  was  it  attained  by  the  legal  dis- 
pensation, which  "  made  nothing  perfect^  v.  19, — brought  nothing  to 
its  end  or  consummation.  This  was  found  only  in  Christ,  "  for  by  one 
offering  he  hath  perfected  for  ever  (still  the  same  word  in  the  original, 
in  all  these  places)  them  that  are  sanctified,  Heb.  x.,  14. 

To  prove  that  Christ  was  the  perfection  or  the  end  of  the  law,  is  the  great 
object  of  the  Epistle  to  the  Hebrews,  which  furnishes  a  complete  commen- 
tary on  the  passage  before  us.  That  epistle  opens  with  declaring  Jesus 
Christ  to  be  the  Son  of  God.  To  prove  and  to  establish  this  grand 
truth,  as  the  foundation  of  all  that  the  Apostle  was  afterwards  to  ad- 
vance, was  essential  to  his  pnrpose.  For  by  no  one  in  the  whole  uni- 
verse, excepting  by  him  who  is  infinite,  could  the  eternal  or  everlasting 
righteousness  predicted  by  Daniel,  have  been  brought  in.  It  was.  then, 
this  important  truth  that  Christ  is  the  end  of  the  law  for  righteousness 
to  every  one  that  believeth,  which  Paul  labors  in  that  Epistle  to  impress 
on  the  minds  of  the  Jewish  converts,  for  the  confirmation  of  their  faith  ; 
and  it  was  the  ignorance  of  this  same  important  truth  in  the  great  body 
of  the  nation,  which  in  the  chapter  before  us  he  laments. 

33 


514  ROMANS    X.,    4. 

Tln'  iinhclicvinp;  Jews  vainly  went  about  to  establish  their  own  right- 
eousness by  their  obedience  to  the  law,  instead  of  viewing  it  as  a 
schoolmaster  to  lead  them  unto,  or  until  the  coining  of  Christ,  oy  whom 
alone  it  could  be,  and  was  fulfdled.  Matt,  v.,  18.  This  verifies  what  the 
Apostle  says,  2  Cor.  iii.,  13,  that  "  the  children  of  Israel  could  not  look 
steadlastly  to  the  end''''  (the  same  word  as  in  the  verse  bc^fore  us)  "  of 
that  wiiich  is  abolished."  Christ,  then,  as  is  declared  in  this  verse,  is 
the  end  of  the  law  for  ri'jlilrousncss  to  every  one  t/iat  hclierel/i.  For 
the  moment  tiiat  a  man  believes  in  him,  the  end  of  the  law  is  attained 
in  that  man  ;  that  is,  it  is  fulfilled  in  him,  and  he  is  in  possession  of  that 
rigiiteousness  which  the  law  requires,  or  ever  can  require,  and  conse- 
quently he  hath  eternal  life,  John  vi.,  54,  to  which  the  law  was  ordained, 
Rom.  vii.,  10.  Christ,  then,  by  his  obedience  has  fulfilled  the  law  of 
God,  in  every  form  in  which  men  have  been  under  it,  that  his  obedience 
or  righteousness  might  be  imputed  as  their  righteousness  to  all  who 
believe,  "  He  hath  made  him  to  be  sin  for  us,  who  knew  no  sin,  that  we 
might  be  made  the  righteousness  of  God  in  him,"  2  Cor,  v.,  21.* 
"  Surely,  shall  one  say,  In  the  Lord  have  I  righteousness,"  Isaiah  xlv., 
24,  "  He  shall  be  called  Jehovah  our  righteousness,"  Jer.  xxiii.,  6. 
This  is  the  only  righteousness  in  which  a  man  can  stand  before  God  in 
judgment,  and  which  shall  be  acknowledged  in  the  great  day.  They 
and  they  only  who  by  their  works  proceeding  from  that  faith  which 
unites  the  soul  to  Christ,  and  which  receives  this  righteousness,  are 
proved  to  possess  it,  shall  then  be  pronounced  "  righteousness,"  Matt. 
XXV.,  37,46.  This  righteousness  is  imputed  to  every  one  that  believeth, 
and  to  such  only.  This  makes  it  clear  that  Jesus  Christ  has  not  fulfilled 
the  law  for  mankind  in  general,  but  ibr  those  in  particular  who  should 
believe  in  his  name,  John  xvii,,  9,  20.  His  atonement  and  intercession 
are  of  the  same  extent,  and  are  presented  for  the  same  individuals.  "  I 
pray  not  for  the  world,  but  for  them  which  thou  hast  given  me." 

Mr.  Stuart,  in  his  explanation  of  this  4th  verse,  introduces  the  follow- 
ing (juolation  from  Flatt : — "  Christ  is  the  r.^Ui  v^iiov  (end  of  the  law)  in 
respect  to  j,«uioa'»i7  (righteousness),  he  has  brought  it  about,  that  we  should 
not  be  judged  after  the  strictness  of  the  law.  He  has  removed  the  sen- 
tence of  condemnation,  from  all  those  who  receive  the  gospel."  To 
this  Mr.  Stuart  adds — "  Well  and  truly."  That  the  sentence  of  con- 
demnation is  removed  from  all  who  receive  the  gospel,  although  in  a 

*  The  accuracy  with  which  the  Scriptures  are  written,  is  very  observable  in  the 
passaf^e  above  quoted,  2  Cor.  v.,  "21,  and  in  the  verse  preceding  it.  The  supplement 
you,  twice  repeated  in  verse  20,  is  erroneous.  Those  whom  the  Apostle  was  address- 
ing h.id  been  reconciled  to  God,  therefore  he  could  not  beseech  them  to  be  what  they 
were  already.  Dr.  Macknight  has  remarked  this,  hut  he  has  not  noticed  the  change 
from  men,  the  proper  supplement  in  verse  20,  to  us  and  we  in  the  following  verse. 
This  change  was  neress.iry,  for  though  Paul  could  declare  that  Christ  had  been  made 
sin  for  him  and  for  those  to  whom  he  wrote,  he  could  not  aflirm  this  of  any  man  till, 
like  the  Corinthians,  there  was  evidence  of  his  having  received  the  grace  of  God  given 
him  in  Christ  Jesus,  I  Cor.  i.,  4.  Dr.  Mackiiight,  like  Mr.  Stuart,  by  his  translation, 
changing  sin  into  sin-offering,  destroys  the  contrast  between  sin  and  righteousness,  and 
obscures,  is  has  been  previously  remarked  in  this  work,  one  of  the  strongest  expressions 
ol  the  vicarious  nature  of  Christ's  sutfcritigs  that  is  to  be  found  in  the  Bible;  as  well 
as  the  transference  of  the  sin  of  his  people  to  the  Redeemer,  and  of  his  righteousnesa 
to  them. 


ROMANS  X.,   6,  7,  8,  515 

very  different  way  from  what  Mr.  Stuart  supposes,  is  most  certain.  But 
no  sentiment  can  be  more  unscriptural  than  that  we  shall  not  be  judged 
after  the  strictness  of  the  law.  For  what  saith  the  Scripture  ?  "  He 
hath  appointed  a  day  in  which  he  will  judge  the  world  in  righteous- 
ness." In  that  day,  instead  of  men  not  being  judged  after  the  strictness 
of  the  Zaw,  judgment  will  be  laid  to  the  line,  and  righteousness  to  the 
plummet,  and  all  those  in  whom  the  righteousness  of  the  law  has  not 
been  fulfilled  in  all  its  demands,  without  the  defalcation  of  one  jot  or 
tittle,  will  be  found  under  its  curse  ;  and  that  awful  sentence  will  be 
pronounced  on  them,  "  Depart  from  me,  ye  cursed."  The  judgment,  in 
accordance  with  every  representation  of  it  contained  in  Scripture,  and 
with  the  whole  plan  of  salvation,  will  be  conducted  in  all  respects  both 
as  to  those  who  shall  be  saved,  and  those  who  shall  be  condemned,  after 
the  strictness  of  both  law  and  justice.  Under  the  righteous  government 
of  God,  never  was  one  sin  committed  which  will  not  be  punished  either 
in  the  person  of  him  who  committed  it,  or  in  that  of  the  Divine  Surety 
of  the  new  covenant. 

V.  5. — For  Moses  describeth  the  righteousness  which  is  of  the  law,  That  the  man 
which  doeth  those  things  shall  live  by  them. 

This  illustrates  what  the  Apostle  had  just  before  said,  that  Christ,  and 
Christ  alone,  has  fulfilled  the  demands  of  the  law,  and  therefore  in  vain 
shall  life  be  sought  by  any  man's  personal  obedience  to  its  command- 
ments. To  live  by  the  law  requires,  as  Moses  had  declared,  that  the  law 
be  perfectly  obeyed.  But  this  to  fallen  man  is  impossible.  The  law 
knows  no  mercy  ;  it  knows  no  mitigation,  it  overlooks  not  even  the 
smallest  breach,  or  the  smallest  deficiency.  One  guilty  thought  or 
desire  would  condemn  for  ever.  Whoever  then  looks  for  life  by  the 
law,  must  keep  the  whole  law  in  thought,  word,  and  deed,  and  not  be 
chargeable  with  the  smallest  transgression. 

V.  6. — But  the  righteousness  which  is  of  faith  speaketh  on  this  wise.  Say  not  in 
thine  heart,  Who  shall  ascend  into  heaven  (that  is,  to  bring  Christ  down  from 
above)  ? 

V.  7. — Or,  Who  shall  descend  into  the  deep  (that  is,  to  bring  up  Christ  again  from 
the  dead)  ? 

V.  S. — But  what  saith  it  ?  The  word  is  nigh  thee,  even  in  thy  mouth,  and  in  thy 
heart  ;  that  is,  the  word  of  faith  which  we  preach  ; 

We  should  rather  expect  contrast  in  every  point  of  view  than  co- 
incidence between  the  law  given  by  Moses  and  the  gospel  of  Christ. 
Can  there  then  be  any  illustration  of  the  receiving  of  righteousness  by 
faith,  which  is  here  the  Apostle's  subject,  and  the  precepts  that  were 
given  to  the  Israelites  as  a  shadow  of  the  gospel  ?  Doubtless,  with  all 
the  difference  between  the  law  and  the  gospel,  there  must  be  a  point  of 
view  in  which  they  are  coincident,  for  in  such  a  view  it  is  that  he 
chiefly  makes  his  quotation.  Paul  alleges  the  passage  to  which  he 
refers,  Deut.  xxx.,  11,  14,  as  in  a  certain  respect  speaking  the  language 
of  the  righteousness  of  faith.  The  language  used  by  Moses  described 
the  clearness  of  the  manner  of  giving  the  knowledge  of  the  Divine 


51 G  ROMANS   X.,    G,  7,  8. 

rcqiiirenients  to  the  people  of  Israel.  But  though  this  was  its  original 
object,  yet  it  had  a  further  reference  to  the  clearness  of  the  manner  of 
revealing  the  gospel.  For  the  Apostle  explains  it,  "  That  is,  to  bring 
Christ  doxru  from  ahove^  The  language,  then,  that  describes  the 
clearness  of  the  revelation  of  the  precepts  of  (iod  to  Israel,  was  a  figure 
of  ihe  clearness  of  the  revelation  of  the  gospel. 

Moses  gave  the  Israelites  a  law  which  was  to  abide  with  thenn  for 
their  constant  instruction.  They  were  not  obliged  to  send  a  messenger 
to  heaven  to  learn  how  they  were  to  serve  God,  nor  to  search  out  wis- 
dom by  their  own  understanding.  Nor  had  they  to  send  over  the  sea 
to  distant  countries,  like  the  heathens,  for  instruction.  God  by  Moses 
taught  them  everything  with  respect  to  his  worship  and  service  in  the 
fullest,  clearest,  and  most  practical  manner.  This  was  a  shadow  of  the 
clearness  of  the  revelation  of  the  rigiiteousness  received  by  faith, 
which  wc  arc  not  left  to  search  for  by  means  through  which  it  never 
can  be  obtained.  Salvation  is  brought  nigh  to  us,  being  proclaimed  in 
the  gospel  by  the  death  and  resurrection  of  Jesus  Christ.  The  word 
is  in  our  mouth.  We  receive  the  righteousness  he  has  brought,  not  by 
any  efforts  of  our  own  in  seeking  salvation,  and  laboring  to  keep  the 
law  of  God,  but  by  the  belief  of  that  word  whicli  was  published  at 
Jerusalem  announcing  salvalion  to  the  guiltiest  of  mankind. 

Tiie  gospel  is  contained  in  figure  in  every  part  of  the  law.  The 
very  manner  of  giving  the  law  was  a  shadow  of  the  gospel,  and  typified 
salvation  througli  a  great  Mediator.  And  though  the  New  Testament 
often  contrasts  the  demands  of  the  law  with  the  voice  of  mercy  speak 
ing  in  the  gospel,  yet  iiere  the  gospel  also  speaks  through  the  law. 
The  reference  to  what  Moses  observed  with  respect  to  the  precepts 
whicli  he  delivered  from  God  to  Israel,  instead  of  finding  an  opposition 
to  the  plan  of  salvation  through  Christ,  finds  an  illustration  which  Di- 
vine wisdom  had  prepared  to  shadow  it  in  the  mission  of  the  Mediator 
under  the  law. 

Wonderful  is  the  wisdom  of  God  manifested  in  the  harmony  of  the 
Old  and  New  Te.staments.  They  who  do  not  understand  it,  have  la- 
bored to  show  a  coincidence  merely  by  accommodation.  But  the  Spirit 
of  God  everywhere  explains  the  language  of  the  Old  Testament  as  in 
its  design  appointed  by  God  to  be  a  shadow  of  the  things  of  Christ's 
kingdom. 

But  though  there  is  a  coincidence,  there  is  also  a  contrast  between 
the  law  and  the  gospel.  While  the  language  of  the  law  is,  Do  and 
Live,  that  righteousness  which  it  demands,  and  which  man  is  unable 
to  perform,  is,  according  to  the  gospel,  gratuitously  communicated 
through  faith.  This  righteousness  is  in  Christ,  and  he  is  not  at  a  dis- 
tance, so  that  we  must  scale  the  heavens,  or  descend  below  the  earth, 
— in  one  word,  attempt  what  is  impracticable,  to  come  to  him,  and 
derive  from  him  this  benefit.  He  and  this  righteousness  are  brought 
near  unto  us,  as  was  long  before  predicted.  "  Hearken  unto  me,  ye 
stout-hearled,  that  are  far  from  righteousness  :  I  bring  near  my  right- 
eousness ;  it  shall  not  be  far  off,  and  my  salvation  shall  not  tarry." — 
Isa.  xlvi.,  \'Z.     All  men,  till  eulighlened  by  the  Spirit  of  God,  seek 


ROMANS    X.,    9  517 

salvation  by  doing  something  of  which  they  imagine  God  will  approve. 
If  it.  is  not  complete,  his  mercy,  they  suppose,  will  still  incline  him  to 
accept  of  it  for  value  ;  but  without  something  of  his  own  to  present, 
man  in  his  natural  state  never  thinks  of  approaching  God.  Nothing 
can  be  more  self-evidenlly  false  than  that  man  can  merit  from  God.  Yet, 
notwithstanding  the  folly  of  this  supposition,  it  is  only  the  energy  of  the 
Holy  Spirit  through  the  truth  of  the  gospel  that  will  convince  him  of 
the  fallacy.  Even  the  very  gospel  of  the  grace  of  God  is  seen  through 
this  false  medium  ;  and  while  men  exclaim  grace,  grace,  they  continue 
to  introduce  a  species  of  merit  by  putting  Christ  at  a  distance,  and 
making  access  to  him  a  matter  of  time  and  difficulty.  How  different 
is  the  gospel  as  here  exhibited  by  Paul  ! 

We  must  not  attempt  in  any  way  to  merit  Christ,  or  to  bring  any- 
thing like  an  equivalent  in  our"  hand.  The  language  of  Scripture  is, 
"  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters,  and  he  that  hath 
no  money  ;  come  ye,  buy  and  eat ;  yea,  come,  buy  wine  and  milk  with- 
out money,  and  without  price."  '*  He  hath  filled  the  hungry  with  good 
things,  and  the  rich" — they  who  are  worthy  in  their  own  esteem,  who, 
that  they  may  find  acceptance,  bring  something  of  their  own — "  he  hath 
sent  empty  away."  "  Say  not,"  observes  Archbishop  Leighton,  "  unless 
I  find  some  measure  of  sanctification,  what  right  have  I  to  apply  him 
(Christ)  as  my  righteousness  ?  This  inverts  the  order,  and  prejudges 
thee  of  both.  Thou  must  first,  without  finding,  yea,  or  seeking  any- 
thing in  thyself,  but  misery  and  guiltiness,  lay  hold  on  him  as  thy  right- 
eousness ;  or  else  thou  shalt  never  find  sanctification  by  any  other 
endeavor  or  pursuit." 

V.  9. — That  if  thou  shalt  confess  with  thy  mouth  the  Lord  Jesus,  and  shalt  believe 
in  thine  heart  that  God  hath  raised  him  from  the  dead,  thou  shalt  be  saved. 

That  if  thou  shalt  confess  with  thy  mouth. — The  confession  of  Christ 
is  salvation.  But  that  confession  which  is  salvation,  is  a  confession 
which  implies  that  the  truth  confessed  with  the  mouth  is  known  and 
received  in  the  heart.  The  belief  of  the  heart  is,  therefore,  joined  with 
the  confession  of  the  lips.  Neither  is  genuine  without  the  other, 
though  it  may  be  said  that  either  the  one  or  the  other  is  salvation,  be- 
cause they  who  believe  with  the  heart  will  confess  with  the  tongue.  If 
a  man  says  1  believe  in  Christ,  yet  denies  him  when  put  to  trial,  or 
confesses  him  with  the  lips,  yet  denies  him  in  his  proper  character,  he 
neither  confesses  nor  believes  Christ.  It  should  always  be  remem- 
bered, that  if  he  believes  anything  different  from  the  testimony  of  God, 
relating  to  tiie  person  and  work  of  the  Saviour,  he  does  not  believe  the 
Gospel,  but  something,  whatever  it  may  be,  which  can  neither  sanctify 
nor  save.  The  Gospel  alone  is  the  power  of  God  unto  salvation  to 
every  one  who  believes  it.  Hath  raised  him  from  the  dead. — Why  is 
so  much  stress  laid  on  the  resurrection  ?  Was  not  the  work  of  Christ 
in  this  world  finished  by  his  death  ?  Most  certainly  it  was.  But  his 
resurrection  was  the  evidence  that  it  was  finished  ;  and,  therefore, 
the  belief  of  his  resurrection  is  put  for  that  of  the  whole  of  his  work. 

The  emphasis  of  the  second  person  throughout  this  verse  should  be 


518  ROMANS    X.,    10. 

remarked.  The  Apostle  does  not  speak  indefinitely,  but  he  says  em- 
phalically,  if  tliou  shalt  confess  with  thy  mouth,  and  shall  believe  in 
thine  heart,  tliou  shalt  be  saved.  He  speaks  of  every  one,  so  that  all 
may  examine  themselves,  fur  to  every  one  believing  and  ronfessing,  sal- 
vation is  promised  ;  thus  teaching  each  one  to  apj)ly  the  promise  of 
salvation  to  himself  by  f^iith  and  confession.  Thus  the  Apostle  shows 
that  every  believer  has  as  much  certain  assurance  of  his  salvation  as  he 
certainly  confesses  Christ  with  his  moulli,  and  as  he  believes  in  his 
heart,  that  the  Lord  Jesus  was  raised  from  the  dead.  Our  assurance 
of  salvation  corresponds  with  the  measure  of  our  faith,  and  the  bold- 
ness of  our  confession  of  Christ. 

V.  10. — For  with  the  heart  man  believeth  unto  righteousness  ;  and  with  the  mouth 
confession  is  made  unto  salvation. 

Believeth  unto  righteousness. — That  is  unto  the  receiving  of  right- 
eousness :  namely,  the  righteousness  of  Christ.  This  righteousness  is 
called  "the  righteousness  of  faith,"  Rom.  iv.,  13 — not  that  it  is  in  the 
faith,  but  it  is  so  called  as  being  received  by  faith,  as  it  is  said,  Rom. 
iii.,  21,  "the  righteousness  which  is  by  faith,"  and  Phil,  iii.,  9,  "the 
righteousness  which  is  of  God  by  faitli."  Failii,  then,  is  only  the  ap- 
pointed medium,  or  means  of  our  union  with  Christ,  through  which  we 
receive  this  righteousness,  and  not  the  righteousness  itself.  "  Faith," 
says  the  Westminster  Confession,  "justifies  a  sinner  in  the  sight  of 
God,  not  because  of  those  other  graces  which  do  always  accompany  it, 
or  of  good  works  that  are  the  fruits  of  it ;  nor  as  if  the  grace  of  faith, 
or  any  act  thereof,  were  imputed  to  him  for  his  justification  ;  but  only 
as  it  is  an  instrument,  by  which  he  receiveth  and  applieth  Christ's 
righteousness."  The  expression,  "  faith  is  counted  to  him  for  right- 
eousness," Rom.  iv.,  4,  is  often  supposed  to  mean,  is  counted  to  him 
instead  of,  or  as  righteousness  ;  but  as  has  been  already  remarked  on  that 
text,  the  literal  rendering  is  not  for  righteousness,  but  unto  righteous- 
ness, in  conformity  with  the  proper  translation  as  in  the  verse  before  us. 

The  faith  of  the  gospel  is  not  a  speculation,  it  is  not  such  a  know- 
ledge of  religion  as  may  be  acquired  like  human  science.  This  may 
often  have  the  appearance  of  true  faith  ;  but  it  is  not  "  the  substance 
of  things  hoped  for,  the  evidence  of  things  not  seen."  Many  things 
connected  with  the  Gospel  may  be  believed  by  the  natural  man,  and 
each  of  the  doctrines  taken  separately  may  be  in  some  way  received  by 
him,  as  notions  of  lights  and  colors  are  received  by  the  blind.  But  the 
Gospel  is  never  understood  and  believed,  except  by  those  who,  accord- 
ing to  tlie  promise,  are  "taught  of  the  Lord,"  Isaiah  liv.,  13  ;  who, 
therefore,  know  the  Father  and  him  whom  he  hath  sent,  which  is 
eternal  life. — .John  xvii.,  3.  In  the  parable  of  the  sower,  where  only 
the  fourth  dcscrij)tion  of  persons  arc  represented  as  having  truly  and 
permanently  received  the  word,  they  are  characterized  as  understand- 
ing xi,  and  they  only  bear  fruit;  the  others  understood  it  not,  Matt,  xiii., 
19.  "  The  natural  man  receiveth  not  the  things  of  the  Spirit  of  God, 
for  they  are  foolishness  unto  him ;  neither  can  he  know  them,  because 
they  are  spiritually  discerned  ;"  1  Cor.  ii.,  14.     It  is  impossible  that  a 


ROMANS    X.,    11.  519 

man  can  believe  tlial  to  be  the  word  of  God  which  he  regards  as  fool- 
ishness. "  No  man  can  say"  (understandino;  and  believing  what  he 
says)  "  tiiat  Jesus  is  the  Lord,  but  by  the  Iloly  Ghost;"  1  Cor.  xii., 
3.  Wiien  Peter  answered  and  said,  "  Thou  art  the  Christ,  the  Son 
of  the  living  God  ;"  "  Blessed,"  said  Jesus,  "  art  thou,  Simon  Bar-jona  ; 
for  flesh  and  blood  hath  not  revealed  it  unto  thee,  but  my  Father  which 
is  in  heaven." — Matt,  xvi.,  17. 

Justifying  faith  is  the  belief  of  the  testimony  of  Christ,  and  trust  in 
him  who  is  the  subject  of  that  testimony.  It  is  believing  loil.h  the  heart. 
Concerning  those  who  received  a  good  report  through  faith,  it  is  de- 
clared that  they  saw  or  understood  the  promises  ;  they  were  persuaded 
of  their  truth,  and  they  embraced  them,  taking  them  home  personally, 
and  resting  upon  them.  On  the  passage  before  us,  Calvin  remarks, 
"  The  seat  of  faith,  it  deserves  to  be  observed,  is  not  in  the  brain,  but 
the  heart;  not  that  I  wish  to  enter  into  any  dispute  concerning  the  part 
of  the  body  which  is  the  seat  of  faith,  but  since  the  word  heart  gene- 
rally means  a  serious,  sincere,  ardent  affection,  I  am  desirous  to  show 
the  confidence  of  faith  to  be  a  firm,  eflicacious,  and  operative  principle 
in  all  the  emotions  and  feelings  of  the  soul,  not  a  mere  naked  notion  of 
the  head." 

A7id  loith  the  mouth  confession  is  made  unto  salvation. — A  man  be- 
comes righteous,  perfectly  righteous,  through  believing  God's  record 
concerning  his  Son.  But  the  evidence  that  this  faith  is  genuine  is 
found  in  the  open  confession  of  the  Lord  with  the  mouth  in  everything 
in  which  his  will  is  known.  Confession  of  Christ  is  as  necessary  as 
faith  in  him  ;  but  necessary  for  a  different  purpose.  Faith  is  necessary 
to  obtain  the  gift  of  righteousness.  Confession  is  necessary  to  prove 
that  this  gift  is  received.  If  a  man  does  not  confess  Christ  at  the 
hazard  of  life,  character,  property,  liberty,  and  everything  dear  to  him, 
he  has  not  the  faith  of  Christ.  In  saying,  tlien,  that  confession  is  made 
unto  salvation,  the  Apostle  does  not  mean  that  it  is  the  cause  of  salva- 
tion, or  that  without  it  the  title  to  salvation  is  incomplete.  When  a 
man  believes  in  his  heart,  he  is  justified.  But  confession  of  Christ  is 
the  effect  of  faith,  and  will  be  evidence  of  it  at  the  last  day.  Faith 
which  interests  the  sinner  in  the  righteousness  of  Christ  is  manifested 
by  the  confession  of  his  name  in  the  midst  of  enemies,  or  in  the  face 
of  danger. 

v.  11. — For  the  Scripture  saith,  Whosoever  believeth  on  him  shall  not  be  ashamed. 

For  the  Scripture  saith. — Here  Paul  shows  that  the  Scriptures  of 
the  Prophets  taught  the  same  doctrine  that  he  was  teaching.  This  was 
not  necessary,  in  order  to  add  authority  to  his  own  doctrine,  for  he  was 
equally  inspired  with  the  Prophets  ;  but  in  order  to  prove  tiic  perfect 
agreement  of  the  Old  and  the  New  Testament,  and  to  show  that  the 
Jews  who  denied  that  the  Gentiles  were  to  be  fellow  iieirs  with  ihem, 
were  in  error,  even  on  their  own  principles.  By  ttiis  reference  to  the 
Scriptures,  too,  the  Apostle  in  the  first  place  confirms  the  truth  he  had 
been  so  forcibly  declaring  concerning  the  language  of  the  righteousness 


520  ROMANS    X.,     11, 

by  faith,  namely,  that  it  was  not  necessary  to  make  some  impracticable 
attempts,  such  as  to  ascend  into  heaven,  or  to  descend  into  the  deep, — 
to  come  to  Christ,  since  he  was  bronjrhl  nigh  to  all  in  the  j)rcaching  of 
the  gospel,  which  proclaimed  that  whosoever  shall  call  on  tlie  name  of 
the  Lcird  shidl  be  saved.  And  in  the  next  place,  it  afTorded  him  an 
opportunity  of  recurring  to  the  important  truth  brought  into  view  in  the 
preceding  chapter,  of  the  (Jcntiles  being  fellow-heirs  of  that  righteous- 
ness, such  of  them  as  believed  the  promises,  being  part  of  the  spiritual 
seed  of  Abraham,  and  equally  interested  in  those  promises  with  the 
believing  remnant  of  the  Jews.  The  natural  and  easy  way  in  which 
Paul  thus  reverts  to  this  subject,  and  connects  it  with  his  declarations 
concerning  the  perversion  of  the  Irutli  of  (lod  by  the  believing  part  of 
the  Jewish  nation,  in  seeking  to  estal)lish  their  own  righteousness,  and 
not  sulimitting  themselves  to  the  riglileousness  of  God,  ought  to  be 
particularly  remarked  ;  as  well  as  its  opening  the  way  for  exhibiting 
the  duly  of  preaching  the  Gospel  to  the  Gentiles,  and  showing  that,  in 
respect  to  the  manner  in  which  they  must  be  saved,  there  is  no  differ- 
ence between  them  and  the  Jews. 

Whosoever  helieveth  on  him. — This  language  of  the  Prophet  extended 
mercy  to  the  Gentiles,  if  they  believed.  Here  it  may  be  remarked, 
that  the  least  degree  of  faith  embraces  Christ,  and  unites  the  soul  to 
him.  Faith  does  not  save  us  by  being  strong  or  weak.  It  is  Jesus 
Christ  by  whom  we  are  saved,  and  not  by  our  faith,  which  is  only  the 
instrument  or  hand  by  which  we  receive  him.  It  may  be  further  re- 
marked, that  here,  as  in  so  many  other  parts  of  Scripture,  we  see  a  full 
warrant  for  every  one  of  the  human  race  to  believe  in  Jesus  Christ,  with 
the  certainly  that  in  doing  so  he  shall  be  saved.  Some,  however,  may 
be  disposed  to  say,  we  are  not  humbled,  or  at  least  humbled  enough,  for 
our  sins,  and  therefore  we  dare  not  place  confidence  in  Christ  for  his 
salvation.  Such  persons  ought  to  know  that  true  humiliation  is  a  con- 
comitant or  a  consequence  of  saving  faith,  but  is  not  a  ground  of  it.  It 
gives  a  man  no  right  to  trust  in  Clirisl, — no  title  to  Divine  acceptance, 
either  of  his  person  or  of  his  performances.  It  is  indeed  in  tlie  hand  of 
the  Spirit,  a  means  of  rendering  a  man  willing  to  trust  in  the  Lord  Jesus, 
and  the  more  of  it  he  attains,  he  is  the  more  willing;  but  it  affords  him 
no  degree  of  warrant  to  trust  in  Him, — nor  is  it  requisite  it  should  ;  for 
by  the  invitations  and  calls  of  the  Gospel  he  already  is  fully  warranted, 
so  well  warranted,  that  nothing  in  himself  can  either  diminish  or  increase 
his  warrant.  When  any  one,  therefore,  says  that  he  dare  not  trust  in 
the  Redeemer,  because  he  is  not  sufficiently  humbled,  he  thereby  shows 
that  he  is  under  the  prevalence  both  of  unbelief  and  of  a  legal  spirit : 
Of  unbelief, — for  he  does  not  believe  that  by  the  calls  and  commands  of 
God  he  is  sufficiently  warranted  to  rely  on  Christ ;  but  that  something 
more  is  requisite  to  afford  him  a  sufficient  warrant ; — of  a  legal  spirit, 
— for  he  regards  humiliation  as  that  wliich  must  confer  upon  Inm  a  right 
to  trust  in  Christ,  since  for  want  of  it  in  a  sufficient  degree,  he  dare  not 
entrust  his  salvation  to  him.  But  he  may  be  assured  that  he  cannot 
obtain  holy  consolation  till  he  come  as  he  is,  and  place  direct  confidence 
in  Jesus  Christ  for  all  his  salvation  ;  and  that  he  cannot  have  true  evan- 


ROMANS    X.,    13.  521 

gelical  humiliation  till  he  first  trust  in  Christ  for  it,  and  so  receive  it  by 
faith  out  of  his  fulness.  The  more  of  this  humiliation  he  attains,  the 
more  willing  will  lie  be  to  come  as  a  smner  to  the  Saviour  ;  but  he 
cannot  attain  an  increase  of  it,  before  he  trusts  in  Him  for  it  as  part  of 
his  salvation. 

Shall  not  he  ashamed. — Of  the  word  ashamed  it  has  been  observed, 
ch.  v.,  5,  that  it  may  import  either  that  our  hope  will  not  be  disappoint- 
ed, or  that  it  will  not  allow  us  to  be  ashamed  of  its  object ;  and  in  ch. 
ix.,  33,  the  same  quotation  as  in  the  verse  before  us  is  expounded,  of 
not  being  ashamed  to  own  Christ  before  unbelievers,  or  of  being  put  to 
shame  before  liim  at  his  coming.  In  the  last  sense,  it  may  be  observed, 
that  almost  all  men  have  some  hope  in  prospect  of  the  bar  of  God.  But 
many  have  hopes  founded  on  falsehood.  Tiiere  is  a  vast  variety  in  the 
opinions  of  men  with  respect  to  the  ground  of  hope  !  and,  besides  the 
common  ground,  namely,  a  mixture  of  mercy  and  merit,  every  unbe- 
liever lias  something  peculiar  to  iiimself,  which  he  deems  an  alleviation 
of  guilt,  or  singularly  meritorious.  But  in  the  great  day  all  shall  be 
ashamed  of  their  hope,  except  those  who  have  believed  in  Christ  for 
salvation.  Believers  alone  shall  not  be  ashamed  before  him  at  his 
coming.  This  is  true,  and  no  doubt  is  referred  to  by  the  Prophet  from 
whom  the  quotation  is  here  made,  without,  however,  excluding  the  pre- 
sent effect  in  this  life  of  believing  in  Ciirist,  namely,  that  thev  who  do 
so  shall  not  be  ashamed  to  confess  their  hope  in  him.  This  last  sense 
suits  the  connection  in  this  place,  and  appears  to  be  the  meaning  here 
attached  to  the  word  ashamed. 

V.  12. — For  there  is  no  difference  between  the  Jew  and  the  Greek  :  for  the  same 
Lord  over  all  is  rich  unto  all  that  call  upon  him. 

For  there  is  no  difference. — So  far  from  the  Gentiles  being  ex- 
cluded from  mercy  altogether,  there  is  not,  in  this  respect,  the  smallest 
difference  between  them  and  the  Jews.  Is  rich. — That  is,  rich  to 
bestow  on  both  Jews  and  Gentiles  all  ihey  need.  Calvm  is  not  to  be 
followed  in  explaniing  the  word  rich  here,  as  meaning  "  kind  and  be- 
neficent." This  would  sanction  any  abuse  of  words  that  the  wildest 
imagination  could  invent.  Nor  is  there  any  need  of  such  an  expedi- 
ent. The  meaning,  as  here  explained,  is  quite  obvious.  Unto  all 
that  call  upon  hitn.  God  is  able  to  supply  the  wants  of  all  that  call 
upon  him,  and  he  will  supply  them.  All  of  them  receive  out  of  the 
fulness  of  Jesus  Christ.  Here  it  is  imported  that  to  call  on  the  name 
of  the  Lord  is  to  be  a  believer.  Let  it  then  be  understood,  that  to  call 
on  the  Lord  implies  to  cail  on  him  in  faith  as  he  is  revealed  in  the 
gospel.  There  must  be  the  knowledge  of  God  as  a  just  God,  and  a 
Saviour,  before  any  one  can  call  on  him.  To  call  on  the  Lord  in  this 
sense,  amounts  to  the  same  thing  as  to  believe  in  Christ  for  salvation, 
and  it  implies  that  every  believer  is  one  who  calls  on  God.  If  any 
man  professes  to  be  a  believerj  and  does  not  habitually  call  on  God,  he 
is  not  what  he  pretends. 

V.  13.— For  whosoever  shall  call  upon  the  name  of  the  Lord  shall  be  saved. 


522  ROMANS    X.,    13. 

"  The  context  in  Joel,"  says  Calvin,  "  will  fully  satisfy  us,  that  his 
prodiclion  applies  to  this  j)assagc  of  Paul."  But  why  should  we  need 
aiiylhinji  to  convince  us  of  this,  but  the  authority  of  the  Apostle  hinn- 
sell  ?  It  is  a  most  pernicious  method  of  interpreting  the  applications 
of  the  Old  Testament  in  the  New,  to  make  our  perception  of  their  just- 
ness the  ground  of  acknowledging  the  Apostle's  conclusion.  It  may 
be  proper  to  show  how  far  or  liow  clearly  the  words  of  the  prophecy 
establish  the  particular  reference  made  by  the  Apostle.  But,  whether 
we  can  explain  the  application  or  not,  the  interpretation  of  the  Apostle 
is  as  infallible  as  the  prophecy  itself.  If  one  will  undertake  to  vindi- 
cate the  justness  of  the  Apostle's  conclusion,  another  may  be  inclined 
to  question  it,  and  to  allege  that  the  prophecy  has  not  the  meaning  as- 
signed to  it  by  the  Apostle. 

It  is  here  implied  that  in  order  to  salvation  it  is  necessary  to  call  on 
the  Lord,  and  that  whoever  does  so  shall  be  saved.  Here,  as  in 
other  places  of  Scripture,  the  name  of  the  Lwd  signifies  the  Lord 
himself.  By  calling  on  the  name  of  the  Lord,  all  the  parts  of  religious 
worship  which  we  render  to  God  are  intended.  It  denotes  a  full  and 
entire  conununion  with  God.  He  who  calls  on  the  name  of  the  Lord, 
profoundly  humbles  himself  before  God,  recognizes  his  power,  adores 
his  majesty,  believes  his  promises,  confides  in  his  goodness,  hopes  in 
his  mercy,  honors  Inm  as  his  God,  and  loves  him  as  his  Saviour.  It 
supposes  that  this  invocation  is  inseparable  from  all  the  other  parts  of 
religion.  To  call  on  the  name  of  the  Lord,  is  to  place  ourselves  under 
his  protection,  and  to  have  recourse  to  him  for  his  aid. 

But  why  does  the  prophet  ascribe  deliverance  or  salvation  to  calling  on 
the  name  of  the  Lord,  and  not  merely  say,  whoever  calls  on  God  shall  be 
heard,  shall  be  protected,  shall  receive  his  blessing  ?  The  reason  is 
that  he  was  treating  of  the  new  covenant,  which  clearly,  without  a  veil 
and  without  figure,  announces  salvation  in  opposition  to  the  former  cove- 
nant, which  held  forth  temporal  blessings.  The  gospel  speaks  plainly  of 
salvation,  that  is  to  say,  of  eternal  happiness  which  we  should  expect 
after  death.  He  uses  the  term  saved,  in  order  to  remind  us  of  the  un- 
hapj)y  condition  in  which  we  were  by  nature,  and  to  show  the  differ- 
ence between  our  slate  and  that  of  angels,  for  the  angels  live,  but  are 
not  saved.  The  life  of  which  Jesus  Christ  is  the  fountain,  find  us 
plunged  in  death,  lost  in  ourselves,  children  of  wrath,  and  it  is  given  us 
under  the  title  of  salvation.  No  one  ever  called  upon  the  Lord  in  the 
Scripture  sense  of  this  phrase,  without  being  saved.  It  is  here  as  ex- 
pressly said,  Whosoever  shall  call  upon  the  name  of  the  Lord  shall  be 
saved,  as  it  is,  "  Whoever  believeth  shall  be  saved."  It  ajjpears  that 
Paul,  when  he  here  speaks  of  calling  upon  the  Lord,  refers  to  the  Lord 
Jesus  Christ,  whom  he  had  named  in  the  9lh  verse.  In  the  same  way 
he  addresses  the  Cliurch  at  Coriiilh,  "  With  all  that  in  every  place  call 
upon  the  name  of  Jesus  Christ  our  Lord." 

In  thus  calling  upon  the  Lord,  a  believer,  like  Enoch,  walks  with 
God.  It  is  not  only  that  he  prays  to  God  at  stated  seasons  ;  his  life  is 
a  life  of  prayer.  He  prays  to  God  "  everywhere,"  and  "  always  "  He 
remembers   that  Jesus  hath  said,   Henceforth  I  call  you  not  servants ; 


ROMANS    X.,    14.  523 

but  I  have  called  you  friends.  He  serves  God,  ll.ercfore,  in  newness 
of  spirit,  and  goes  to  him  on  all  occasions  as  his  covenant  God,  his 
Father,  and  his  friend,  to  whom  he  pours  out  his  heart,  makes  known 
all  his  wants,  difficulties,  and  desires,  and  consults  him  on  every  occa- 
sion in  matters  great  and  small.  From  this  holy  and  constant  conunu- 
nion  he  is  not  at  any  time  or  in  any  circumstances  precluded.  In  Ne- 
hemiah  we  have  beautiful  and  encouraging  examples,  both  of  stated 
and  ejaculatory  prayer  in  unforeseen  circumstances,  chap,  ii.,  4  ;  in 
short,  of  a  continual  appeal  to  God,  chap,  xiii.,  29.  Pa\il  commands 
us  to  "  pray  without  ceasing."  To  the  exercise  of  this  duty,  so  fre- 
quently enforced  by  the  Lord  in  his  last  discourse  to  his  disciples, 
believers  have  the  highest  encouragement.  "  Whatsoever  ye  shall  ask 
the  Father  in  my  name,  he  will  give  it  to  you."  "  If  ye  abide  in  me, 
and  my  words  abide  in  you,  ye  shall  ask  what  ye  will,  and  it  shall  be 
done  unto  you."  We  see,  in  the  sequel,  the  eifect  of  David's  short 
prayer,  "  0  Lord,  I  pray  thee  turn  the  counsel  of  Ahitophel  into  fool- 
ishness." Although  the  Lord  shows  himself  at  all  times  so  ready  to 
answer  the  prayers  of  his  people,  yet  in  the  transaction  with  the  Gibe- 
onites,  Joshua  and  the  elders  of  Israel  "  asked  not  counsel  at  the  mouth 
of  the  Lord,"  and  what  was  the  consequence  ?  We  are  ready  to  be 
astonished  at  their  conduct  in  this  instance,  yet  how  often  is  similar 
negUgence  or  unbelief  exemplified  in  the  life  of  every  Christian; 
even  after  he  has  received,  in  innumerable  instances,  gracious  answers 
to  his  petitions,  so  often  reproving  his  little  faith  when  he  presented 
them  ;  and  after  he  has  experienced  so  many  distressing  proofs  of  the 
evil  of  being  left  to  his  own  counsels  when  he  has  neglected  this  duty, 
Joshua  ix.,  14. 

V.  14. — How  then  shall  they  call  on  him  in  whom  they  have  not  believed  ?  and  how 
shall  they  believe  in  him  of  whom  they  have  not  heard  ?  and  how  shall  they  hear  with- 
out a  preacher  ? 

This  and  the  following  verse  are  not  the  objections  of  a  Jew,  as 
alleged  by  Dr.  Macknight.  It  is  all  the  language  of  the  Apostle  in  his 
own  character.  He  had  said  in  the  preceding  verse,  that  whosoever 
shall  call  upon  the  name  of  the  Lord  shall  be  saved.  From  this  he 
urges  the  necessity  of  preaching  the  gospel  to  all  men  ;  for  when  it  is 
said  that  whosoever  calls  on  him  shall  be  saved,  it  is  implied  that  none 
shall  be  saved  who  do  not  call  upon  him.  What  then  is  the  conse- 
quence to  be  drawn  from  this  ?  Is  it  not  that  the  gospel  should  with 
all  speed  be  published  over  the  whole  world  ?  If  the  Gentiles  are  to 
be  pariakers  of  divine  mercy,  it  is  by  seeking  it  from  Jesus  Christ, 
who  has  died  that  mercy  might  be  extended  to  Jew  and  Gentile.  It  is 
not  by  the  Holy  Ghost  speaking  to  the  heart  of  the  Gentiles,  without 
tiie  instrumentality  of  the  word,  that  they  are  to  be  converted  and 
saved.  They  must  hear  the  word  and  call  on  the  Lord.  Whoever  is 
saved  by  Jesus  Christ  must,  call  upon  him. 

How  then  shall  they  call  on  him.  in  whom  they  have  not  believed  ? — 
If  in  order  to  salvation  it  be  necessary  to  call  on  Christ,  how  can  the 
Gentdcs  call  on  hun  when  they  do  not  believe  in  him  ?     And  how  shall 


524 


R()M.\.N.> 


they  believe  in  him  of  whom  they  have  not  heard?  This  is  impossible. 
Ill  this  stale  wore  the  (lonlile  nations  before  the  gospel  reached  them. 
Hence  the  great  importance  of  cotnmiinicating  to  them  the  ghid  tidings 
of  salvation.  And  how  shali  lltn/  hrar  loitfunU  a  preacher  ?  The 
gospel  was  not  to  be  immediately  declared  by  the  voice  of  (iod  from 
heaven,  or  by  the  Holy  (Jhost  speaking  without  a  medium  of  conuiiu- 
iiication,  or  by  angels  sent  from  heaven  ;  it  was  to  be  carried  over  the 
world  by  men.  How,  tiien,  according  to  this  Divine  constitution,  coidd 
the  nations  of  the  earth  hear  the  gospel  without  a  preacher  ?  It  is 
unnecessary  to  refute  the  opinion  of  those  who  hold  that  the  gospel 
cannot  speak  to  men  savingly  in  the  Scriptures,  and  that  it  is  never 
effected  without  the  living  voice  of  a  preaclier.  This  is  not  the  mean- 
ing of  the  Apostle.  His  doctrine  is  that  the  gospel  must  be  communi- 
cated to  the  minds  of  men  through  tlie  external  instruinentaiily  of  the 
word,  as  well  as  by  the  internal  agency  of  the  Spirit.  Men  are  not 
only  saved  through  Christ,  but  they  are  saved  through  the  knowledge 
of  Christ  communicated  through  the  gospel. 

V.  1.5. — And  how  shall  they  preach,  except  they  be  sent  ?  as  it  is  written,  How  beau- 
tiful are  the  feet  of  them  that  preach  the  gospel  of  peace,  and  bring  glad  tidings  of 
good  things ! 

If  the  Gentiles  could  not  believe  in  the  Lord  without  hearing  of  him, 
and  if  they  could  not  hear  of  him  unless  he  was  declared  to  them,  then 
it  follows  from  the  prophecy  above  quoted,  that  preachers  must  be  sent 
to  them.  Notwithstanding,  ihen,  the  violent  opposition  made  to  it  by 
the  Jews,  the  necessity  was  manifest  for  the  Apostles,  according  to 
their  Divine  commission,  to  go  forth  to  preach  the  gospel  to  every  crea- 
ture. The  accordance  of  this  with  the  Old  Testament  Scriptures, 
Paul  had  been  showing,  and  he  now  supports  it  by  further  quotation. 

As  it  is  written,  ^-c. — This   prophecy,  Isa.  lii.,  7,  wliich   may  lite- 
rally respect  good   news  of  deliverance   to  the   Jews  from  temporal 
judgments,  typically  refers,   as  the  Apostle's  application  of   it  here 
shows,  to  the  messengers  of  mercy  sent  forth  under  the  gospel.     In 
the  beginning  of  that  chapter  Zion  or  Jerusalem,  the  church  of  God,  is 
called  to  arise  from  her  degraded  condition,  for  the   Lord  has  prepared 
for  her  deliverance.     Then  follow  the  words  here  quoted.     Tiie  tidings 
to  be  told  are  next  subjoined.     "Thy  (iod  reigneth."     That  the  Gen- 
tiles also  should  partake  in  the  blessings  of  his  reign   is   immediately- 
intimated.     "The  Lord  hath  made  bare  his  holy  arm  in  the  eyes  of  all 
the  nations  ;  and  all  the  ends   of  the  earth  shall  sec   the   salvation  of 
our  God."     Thus,  beginning  at  Jerusalem,  those  commissioned  by  the 
Lord  were  to  preach  salvation  in  his  name  among  all   nations.     In  the 
conclusion  cf  the  chapter,  the  blessed  effects  under  the   reign  of  the 
Messiah  are  declared.     "  So  shall  he  sprinkle  many  nations  ;  the  kings 
shall  shut  their  mouths  at  him  ;  for  that  which  had  not  been  told  them, 
shall  they  see,  and  that  which  they  had  not  heard  shall  they  consider." 
This  quotation  then  made    by  the  Apostle  was   calculated  to   produce 
the  strongest  conviction   of  the  trutli  he  was  establishing,  namely,  the 
duty  of  preaching  the  gospel  to  the  Gentiles. 


ROMANS    X.,    18.  525 

V.  16. — But  they  have  not  all  obeyed  the  gospel :  for  Esaiag  saith,  Lord,  who  hath 
believed  our  report  ? 

It  is  here  admitted  by  Paul,  that  though  the  gospel  was  to  be 
preached  both  to  Jews  and  Gentiles,  with  the  assurance  that  wiioso- 
ever  believeth  shall  be  saved  ;  yet,  as  a  matter  of  fact,  all  who  heard 
did  not  believe  it.  This  might  seem  unaccountable  ;  or  it  might  even 
appear  to  be  an  argument  against  the  preachmg  of  the  gospel  to  the 
Gentiles,  that  notwithstanding  all  the  blessings  with  which  it  was  said 
to  be  fraught  to  those  who  should  receive  it,  it  was  still  rejected  by 
many  to  whom  it  was  preached.  But  this  should  not  seem  strange  to 
any  acquainted  with  prophecy  :  it  is  the  very  testimony  of  Isaiah.  In- 
stead, then,  of  being  an  objection  to  the  preaching  of  the  gospel,  that 
it  was  not  received  by  the  bulk  of  those  who  heard  it,  it  was  the  very 
thing  which  the  Scriptures  predicted.  The  prophecy  of  Isaiah,  liii.,  1, 
is  here  applied  to  this  fact,  in  which  a  plain  intimation  is  given  of  the 
small  number  who  should  receive  the  gospel  when  first  preached.  If, 
then,  the  Jews  objected  to  the  preaching  of  the  gospel  from  this  fact, 
they  must  object  to  the  prophet  Isaiah  on  the  same  ground. 

V.  17. — So  then  faith  cometh  by  hearing,  and  hearing  by  the  vvord  of  God. 

According,  then,  to  this  complaint  of  the  Prophet,  it  is  evident  that 
faith  comes  by  hearing,  which  the  Apostle  is  asserting  ;  and  this  is  the 
consequence  to  be  deduced  from  it.  The  word  in  the  preceding  verse, 
quoted  from  Isaiah,  and  rendered  "  report,"  is  the  same  which  in  this 
verse  is  rendered  hearing.  Faith,  then,  never  comes  but  by  hearing, 
that  is,  by  the  word  of  God.  -The  Apostles  communicated  their  testi- 
mony by  the  living  voice,  and  by  their  writings.  Both  are  compre- 
hended in  what  is  called  hearing.  All  this  sliowed  the  necessity  of 
preaching  the  gospel  to  the  Gentiles,  on  which  Paul  had  been  insisting, 
according  to  which  there  is  no  such  thing  as  saving  faith  among  hea- 
thens who  have  not  heard  of  Christ.  Hearing  by  the  word  of  God. — 
This  makes  tlie  last  observation  still  stronger.  Tliis  hearing  cannot 
extend  to  Dr.  Macknight's  scheme  of  salvation  to  the  heathens,  who 
supposes  that  they  may  have  faith  without  the  knowledge  of  the  gospel ; 
for,  consistently  with  this  passage,  faith  must  come  not  from  the 
revelation  of  the  works  of  God,  but  from  that  of  his  word. 

V.  18. — But  I  siy.  Have  they  not  heard  ?  Yes,  verily,  their  sound  went  into  all  the 
earth,  and  their  words  unto  the  ends  of  the  world. 

The  gospel  had  now  been  everywhere  preached.  Col.  i.,  23.  The 
Apostle  applies  to  this  fact  what  is  said  in  the  19th  Psalm.  Th.it  Psalm 
literally  refers  to  the  preaching  of  the  great  luminaiies  of  heaven,  the  sun, 
moon,  and  stars ;  but  typically  it  refers  to  the  preaching  of  the  word  of 
God.  The  Sun  of  the  creation  preaches  to  all  nations  the  existence,  the 
unity,  the  power,  the  wisdom,  and  the  goodness  of  God.  He  speaks  in 
a  language  all  nations  may  understand.  All  nations,  indeed,  have  de- 
parted from  the  doctrine  thus  preached  ;  but  this  results  from  disaffection 
to  the  doctrine,  and  not  from   the  obscurity  of  the  language  of  the 


526  ROMANS    X.,    19. 

preacher.  The  Apostle  tells  us  that  all  nations,  even  the  most  barbarous, 
are  without  excuse  in  their  idolatry.  God  is  revealed  in  his  character  as 
Creator  in  the  works  of  his  hands,  and  all  men  should  know  him  as 
such.  The  sun  carries  ihc  intelligence  of  fJod's  perlcctions  and  exist- 
ence to  every  nation  lUKh-r  heaven,  which  are  successively  informed  that 
there  is  an  almii^hty,  all-wise,  and  henehcent  being,  the  author  of  all 
things.  In  like  maimer,  the  gospel  of  Christ  preaches  to  all  nations,  and 
informs  them  of  the  glorious  character  of  God,  as  manifested  in  the 
incarnation  and  death  of  his  Son,  Jesus  Christ,  while  it  reveals  his  mercy 
concerning  whiih  the  works  of  creation  are  silent. 

Dr.  Macknight  supposes  the  question  here  asked,  "  have  they  not 
heard  ?"  to  he  answered  by  the  preaching  of  the  works  of  creation,  ac- 
cording to  the  words  of  the  Psalm  in  their  literal  meaning.  This  is 
contrary  to  the  whole  train  of  the  Apostle's  reasoning,  who  is  speaking 
of  the  preaching  of  the  gospel.  Even  Calvin  makes  the  preaching 
spoken  of  in  that  Psalm  to  refer  to  the  "  silent  w'orks  of  God  "  in  ancient 
times,  and  not  in  any  sense  to  the  preaching  of  the  Apostles.  But  it  is 
evident  that  the  Apostle  is  not  referring  to  the  former,  but  to  the  present 
state  of  the  Gentile  nations.  The  words  of  the  Psalmist  are  thus  spirit- 
ually, as  they  always  have  been  literally,  fulfilled  in  the  preaching  of  the 
silcnl  works  of  God.  The  description  in  the  19th  Psalm  of  the  sun  in 
the  firmament  has,  as  above  noticed,  a  strict  literal  and  primary  mean- 
ing, but  it  is  also  typical  of  him  who  is  called  the  sun  of  righteou.sness, 
who  by  his  word  is  the  spiritual  light  of  the  world.  Paul,  therefore, 
quotes  this  description  in  the  last  sense,  thus  taking  the  spiritual  mean- 
ing which  was  ultimately  intended.  This  suits  his  object,  while  he  drops 
the  literal,  although  also  a  just  and  acknowledged  sense.  It  is  not  then 
as  setting  aside  the  literal  application  of  such  passages,  that  the  Apostles 
quote  them  in  their  spiritual  import,  nor  in  the  way  of  accommodation, 
as  is  so  often  asserted  to  the  great  disparagement  both  of  the  Apostles 
and  the  Scriptures,  but  as  their  ultimate  and  most  extensive  signification. 

V.  19. — But  I  say,  Did  not  Isrdel  know.'  First,  Moses  saith,  I  will  provoke  you  to 
jealousy  by  tliein  that  -.tre  no  people,  and  by  a  Ibolisli  nation  I  will  anger  you. 

Did  not  Israel  knorc,  that  they  were  to  be  rejected  as  a  nation,  and 
the  Gentiles  called  into  the  Divine  favor  ?  That  this  was  communicated 
in  their  Scriptures  is  most  clear.  In  the  quotation  here  adduc  ed,  Deut. 
xxxii.,  21,  this  event  was  foretold  by  Moses,  who  commences  that  pre- 
diction in  a  way  that  marks  the  importance  of  what  he  was  about  to 
say  :  "  Give  ear,  0  ye  heavens,  and  I  will  speak  :  and  hear,  O  earth,  the 
words  of  my  mouth."  In  verse  5th,  he  declares  the  ingratitude  and 
unbelief  of  Israel.  "  They  have  corrupted  themselves;  their  spot  is  not 
the  spot  of  his  children  ;  they  are  a  perverse  and  crooked  generation." 
He  continues  this  complaint  to  the  20th  verse,  when  he  pronounces  the 
decree  of  God  of  their  rejection.  "  I  will  hide  my  face  from  them,  I 
will  see  what  their  end  .shall  be;  for  they  are  a  very  froward  generation, 
children  in  whom  is  no  faith."  And  then  immediately  he  adds  the  words 
from  which  the  verse  before  us  is  taken.  In  these  words  the  calling  of 
the  Gentiles  is  clearly  predicted.     The  Gentiles  are  marked  by  these 


ROMANS  X.,  20,  21.  527 

expressions.  1st,  "  I  will  move  them  to  jealousy  with  those  which  are 
not  a  people,  I  will  provoke  them  to  anger  with  a  foolish  nation."  2d, 
Their  calling  is  pointed  out  by  the  provocation  to  jealousy,  with  which 
God  threatens  the  Jews,  which  intimates  that  he  will  bestow  his  love 
and  his  covenant  on  those  who  were  formerly  foolish,  and  will  withdraw 
them  from  Israel.  3d.  This  same  calling  is  marked  by  the  comparison 
drawn  between  that  provocation  to  jealousy  with  which  he  threatens 
Israel,  with  that  with  which  the  Israelites  have  provoked  him.  "  They 
have  moved  me  to  jealousy  ;"  that  is,  as  they  had  given  their  love  and 
their  heart  to  others  besides  God,  in  the  same  way  God  would  give  his 
love  and  his  heart  to  others  besides  them.  This  prediction,  then,  could 
only  find  its  accomplishment  in  the  conversion  of  the  Gentiles  by  the 
gospel  of  Jesus  Christ.  The  word  "  nation"  is  here  a  figurative  ex- 
pression in  reference  to  God's  dealings  with  Israel.  The  Gentiles  are 
called  as  individuals.  The  "  righteous  nation,"  Isa.  xxvi.,  2,  is  composed 
of  believers. 

V.  20. — But  Esaias  is  very  bold,  and  saith,  I  was  found  of  them  that  sought  me  not ; 
I  was  made  manifest  unto  them  that  asked  not  after  me. 

V.  21. — But  to  Israel  he  saith,  All  day  long  I  have  stretched  forth  my  hands  unto  a 
disobedient  and  gainsaying  people. 

If  Moses  predicted,  somewhat  obscurely,  Ihe  calling  of  the  Gentiles, 
Isaiah  had  foretold  it  very  plainly,  and  placed  it  in  a  light  most  offensive 
to  the  Jews.  In  this  prophecy  the  bringing  in  of  the  Gentiles,  and  their 
ready  reception  of  the  gospel,  and  at  the  same  time  the  obstinate  unbe- 
lief of  the  Jews,  notwithstanding  the  earnest  and  constant  invitations  of 
God  by  his  servants,  are  plainly  indicated.  Nothing  could  more  clearly 
describe  the  conduct  of  the  Jews  and  the  reception  they  gave  to  the 
message  of  salvation,  than  this  prophecy  of  Isaiah.  In  this  and  the 
preceding  chapter,  the  Apostle  has  fully  shown  that  the  calling  of  the 
Gentiles  and  the  rejection  of  the  great  body  of  the  Jewish  nation  had 
been  the  purpose  of  God  during  the  whole  of  that  economy  which  sepa- 
rated the  Jews  from  the  rest  of  the  world,  and  under  which  they  had 
enjoyed  such  distinguished  and  peculiar  privileges. 

While  in  the  9th  chapter  the  sovereignty  of  God  in  the  rejection  of 
the  great  body  of  the  Jewish  nation  is  prominently  brought  into  view, 
in  the  chapter  before  us  their  rejection  is  shown  to  have  been  the  imme- 
diate effect  of  their  own  unbelief.  No  truth  is  more  manifest  in  every 
part  of  the  Old  Testament  Scriptures  than  that  contained  in  the  declara- 
tion just  referred  to,  Isa.  Ixv.,  2.  All  day  long  I  have  stretched  forth 
1IIIJ  hands  unto  a  disobedient  and  gainsaying  people. — What  outward 
means  did  not  God  employ  to  induce  the  Israelites  to  love  and  honor 
him,  and  to  lead  them  to  submission  to  his  authority!  "I  have  hewed 
them  by  the  prophets  ;  I  have  slain  them  by  the  words  of  my  mouth," 
Hosea  vi.,  5.  "  I  earnestly  protested  unto  your  fathers  in  the  day  that 
I  brought  them  up  out  of  the  land  of  Egypt,  even  unto  this  day,  rising 
early  and  protesting,  saying,  '  Obey  my  voice,'  "  Jer.  xi.,  7.  "  And 
now,  0  inhabitants  of  Jerusalem,  antl  men  of  Judah,  judge,  I  pray  you, 
betwixt  me  and  my  vineyard.     What  could  have  been  done  more  to 


528  ROMANS   X.,    20,  21. 

my  vineyard  that  I  have  not  done  in  it !  wherefore,  when  I  looked 
that  if  should  bring  forth  gr;ij)cs,  brouf^lit  it  forth  wild  p;rapes?"  Isa. 
v.,  3.  Hero,  then,  is  the  stretching  forth  of  the  hands  of  God  to  that 
people  all  the  day  long  ;  that  is  during  the  whole  j)eriod  of  their  dis- 
pensation, and  here  the  complaint  is  verified  of  their  continuing,  not- 
withstanding, disol)edient  and  gainsaying.  The  fault,  then,  was  their 
own,  and  the  awful  sentence  that  followed,  Isa.  v.,  5,  6,  was  merited 
and  just. 

In  this  we  see  what  is  the  result,  when  God  employs  only  outward 
means  to  lead  men  to  obedience,  and  does  not  accompany  them  with  the 
influence  of  his  efficacious  grace.  Without  this  the  Apostle  shows  in 
the  preceding  chapter  that  the  whole  nation  of  Israel,  without  exception, 
would  have  l)een  as  Sodom  and  Gomorrah.  Here,  then,  is  the  condition 
to  whiih  many  in  their  wisdom  would  reduce  all  mankind,  if  they  could 
establish  their  unscriptural  doctrines  in  opposition  to  divine  election 
and  efficacious  grace.  They  are  displeased  at  the  idea  that  all  the 
heathen  nations  were  left  to  themselves,  while  so  much  favor  was  shown 
to  Israel ;  yet  we  see  in  the  case  of  Israel,  in  whom  so  full  a  display  is 
made  of  the  character  of  man,  what  would  have  been  the  result  as  to 
the  other  nations  of  a  similar  dispensation  of  outward  means.  But  ac- 
cording to  the  system  of  such  cavillers  at  the  clear  doctrine  of  the 
Scriptures,  there  still  remains  something  good  in  man  which  may  lead 
him,  without  a  change  of  heart,  to  embrace  the  glad  tidings  of  salva- 
tion. Many  of  them  also  affirm  that  man  has  power  to  resist  and  make 
void  the  internal  operation  of  grace. 

In  support  of  this  last  opinion  reference  is  made  to  such  texts  as  that 
in  Genesis  vi.,  3,  where  God  says — "  My  spirit  shall  not  always  strive 
with  man  ;"  and  to  the  words  of  Stephen,  when  he  charges  the  Jews  as 
stiff'-necked  and  uncircumcised  in  heart  and  ears,  who,  like  their  fathers, 
always  resisted  the  Holy  Ghost,  Acts  vii.,  51.  But  the  answer  is  easy 
when  we  attend  to  the  difffTent  aspects  in  which  the  grace  of  God  is 
presented  in  Scripture.  Besides  its  existence  in  the  mind  of  God,  it  is 
spoken  of  either  in  its  manifestalion  in  his  word,  or  in  its  operation  in 
the  heart.  In  its  manifestation  it  may,  and  unless  accompanied  by  its 
internal  operation,  always  will  be  resisted.  To  such  resistance  the 
above  passages  refer,  and  give  their  attestation  ;  and  for  the  truth  of 
this  we  also  can  appeal  not  only  to  the  example  of  the  nation  of  Israel,  but 
also  to  what  we  see  passing  before  us  every  day.  Multitudes,  in  the  enjoy- 
ment of  the  full  light  of  the  revelation  of  grace,  continually  discover 
their  resistance  to  its  manifestation  in  the  word.  But  not  so  with  respect 
to  grace,  in  its  internal  operation  in  the  heart.  This  cannot  be  effectu- 
ally resisted.  On  the  contrary,  so  far  as  it  proceeds,  it  takes  away  all 
inclination  to  resist,  creating  a  new  heart,  and  making  those  who  aie  its 
subjects  willing  in  the  day  of  God's  power  ;  Psal.  ex.,  3.  Here,  then,  there 
must  be  an  election  by  God  of  those  who  shall  thus  be  favored,  without 
which  not  one  individual  would  be  saved.  If  the  doctrine  of  the  fall 
in  its  proper  extent  be  admitted,  the  doctrines  of  election  and  effica- 
cious grace  must  be  embraced  by  those  who  do  not  believe  that  all  men 
are  to  be  left  to  perish. 


ROMANS    X.  529 

In  tliis  chapter  we  see  liow  highly  God  values  iiis  law.  Though  the 
Jews  had  a  zeal  of  God,  yet  they  were  rejected  because  they  attempted 
to  substitute  their  own  obedience,  which  fell  short  of  the  demands  of  the 
law,  which  requires  perfection.  In  order  that  any  of  the  human  race 
might  be  saved,  it  was  necessary  that  the  Son  of  God  should  fulfil  the 
law.  He  alone  is  the  end  of  law  for  righteousness  to  every  one  that 
believeth.  On  this  law  of  everlasting  obligation,  under  which  all  man- 
kind w^ere  placed,  it  may  be  proper  to  make  a  few  general  remarks, 
as  well  as  on  the  covenant  with  Israel,  to  which  there  is  also  reference 
in  this  chapter. 

God  is  the  Legislator  as  well  as  the  Creator  of  the  world,  and  his 
law  is  necessarily  founded  on  the  relation  in  which  he  stands  to  his 
creatures.  The  law  is  a  transcript  of  his  character,  proclaiming  his 
holiness,  his  justice,  and  his  goodness  ;  in  one  word,  his  love,  for  God 
is  love.  The  sum  of  it  is.  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  thy  neighbor  as  thyself.  Thus  love  is  the  fulfilhng  of 
the  law  ;  the  end  of  the  commandment  is  love. 

The  love  demanded  from  the  creature  is  primarily  for  God  his 
Creator,  the  great  object  of  love.  The  second  part  of  the  summary 
of  the  law,  far  from  opposing,  coincides  with  and  flows  from  the  first, 
commanding  us  to  love  our  neighbor  as  the  creature  of  God.  The 
love  it  thus  requires  of  us  for  man  is  measured  by  that  which  we  bear 
to  ourselves  :  and  consequently  teaches  that  self-love  is  not  to  be  con- 
demned, unless  it  be  excessive  or  exclusive.  It  is  proper  and  necessary 
as  a  part  of  the  law  of  our  creation,  which  imposes  on  us  the  duty  of 
attending  to  and  providing  for  our  own  wants. 

This  law  must  necessarily  be  the  law  of  the  whole  intelligent  creation. 
According  to  its  holiness,  justice,  and  goodness,  nothing  more  and  no- 
thing less  can  be  required  of  any  creature.  "  The  law  of  the  Lord  is 
perfect."  In  nothing  is  it  deficient ;  in  nothing  does  it  exceed.  It 
requires  perfect  obedience,  which  is  essential  to  the  nature  of  every 
law  :  for  no  law  can  dispense  with  the  smallest  part  of  the  obedience 
it  demands.  Any  work  of  supererogation,  then,  is  impossible.  No 
creature  in  the  universe  can  do  more  than  love  God  witii  all  his  heart 
and  strength. 

This  law  is  enforced  by  sanctions.  These  are  indispensable  in  order 
to  carry  it  into  execution,  and  maintain  the  dignity  of  the  Lawgiver. 
Both  the  reward  of  obedience  and  the  punishment  of  transgression 
proceed  from  the  character  of  God.  God  loves  himself  and  his  creatures. 
He  is  love  for  himself  above  all,  being  the  supreme  object  of  love,  and 
infinitely  worthy  of  being  loved.  He  is  also  love  for  his  creatures,  as 
appears  by  the  original  situation  in  which  all  of  them  were  placed. 
The  Angels  at  their  creation  were  the  inhabitants  of  heaven,  where 
God  manifests  his  glory.  When  man  was  created,  the  world  was 
provided  for  him,  and  adapted  to  his  nature  ;  he  enjoyed  communion 
with  God,  and  everything  around  him  was  pronounced  to  be  "very 
good." 

From  their  happy  original  situation,  a  part  of  the  Angels  and  all 
mankind  have  fallen  by  disobedience.     They  broke  the  perfect  bond 

34 


530  ROMANS    X. 

of  \o\e,  and  consequently  tlie  uiiliappinoss  which  proceeds  from  their 
rehellioii  a<Tnii)st  (Jod  can  only  ho.  attnhulpd  to  themselves.  God,  who 
is  infinite  in  every  perfection,  and  of  purer  eyes  than  to  behold  iniquity, 
must  necessarily  punish  sin  ;  for  sin  is  the  violation  of  lUc  law  of  love. 
It  separates  the  creature  from  (iod,  who  is  the  source  of  happiness ;  it 
is  rebellion  against  his  just  government;  and  its  tendency  is  to  produce 
universal  confusion  and  misery.  The  love,  therefore,  of  God  for  him- 
self and  for  all  that  is  good  ;  his  holiness,  which  places  him  in  infinite 
opposition  to  sin  ;  his  regard  for  the  honor  of  his  law  ;  and  his  justice, 
which  requires  the  giving  to  all  what  is  due  ;  demand  that  sin  should 
be  punished. 

The  evil  of  violating  the  law  of  God  may  be  estimated  by  the 
punishment  inflicted  on  the  human  race  on  account  of  one  transgression.* 
That  one  transgression  caused  the  entrance  of  death,  spiritual,  temporal, 
and  eternal;  but  by  the  goodness  of  (Jod  men  were  immediately  placed 
under  a  dispensation  of  mercy.  Human  governments,  being  imperfect, 
dispense  wilii  justice  when  they  extend  pardon  to  a  criminal  ;  but  this 
cannot  be  so  with  God,  who,  when  he  shows  mercy,  acts  consistently 
with  justice.  He  remains  faithful ;  he  cannot  deny  himself.  He 
proclaims  himself  to  be  "  a  just  God,  and  a  Saviour."  In  the  plan, 
then,  of  mercy  and  salvation,  the  law  is  maintained  in  all  its  authority, 
and  with  all  its  sanctions.     Sin  is  punished  while  sinners  are  saved. 

The  authority,  the  majesty,  and  the  sovereignty  of  God  are  evidently 
interested  in  carrying  into  effect  his  thrcatenings  and  denunciations  of 
punishment.  If  liuman  laws  were  not  executed  it  would  introduce 
confusion  and  disorder  into  families  and  states ;  but  if  the  law  of  God 
were  left  unexecuted,  there  would  be  absolute  confusion  and  disorder 
throughout  the  universe.  The  object,  therefore,  of  the  law  is  an  object 
of  unspeakable  importance  ;  infinitely  above  that  of  the  laws  of  men. 
Its  immediate  end  is  the  manifestation  of  the  holiness  and  glory  of 
God. 

Besides  the  law  of  universal  and  eternal  obligation,  the  observance 
of  other  laws  was  enjoined  on  the  people  of  Israel,  in  subserviency  to 
the  advent  of  the  Messiah,  to  prefigure  that  gi-eat  event,  and  in  order 
to  keep  them  separate  from  the  other  nations  till  he  should  appear. 
The  covenant  with  Israel  consisted  of  three  parts.  The  first  was  the 
moral  law  ;  the  second,  the  ceremonial  ;  and  the  third,  the  judicial  or 
political  law.  The  moral  law  was  such  as  has  been  already  described. 
The  ceremonial  law  consisted  of  a  body  of  worship  and  of  services, 
which  the  Israelites  were  commanded  to  render  to  God ;  and  to  this 
belonged  all  the  various  ordinances,  purifications,  sacrifices,  oblations, 
celebrations  of  solemn  feasts,  and  observances  of  days,  excepting  the 
seventh  day  Sabbath  as  being  a  part  of  the  moral  law.     The  judicial 

•  The  mali(<nant  nature  of  sin,  and  its  Aitil  conRcquences,  are  not  only  manifest  in 
the  effect  of  the  first  transfjrrssion  wliirli  brought  ruin  on  the  whole  human  race,  but 
likewise  in  the  sin  committed  at  the  renewal  of  the  world  after  the  flood.  The  bitter 
efliects  of  that  sin  are  experienced  to  the  present  day  by  one  of  the  branches  of  the 
descendants  of  Noah,  on  whom  the  curse  he  pronounced  still  rests.  "  Cursed  be  Canaan, 
■  servant  of  servants  shall  he  be  unto  his  brethren." 


ROMANS    X.  531 

law  comprehended   all  the   regulations  enjoined  for  their  social  and 
political  conduct. 

Along  with  these  laws,  there  was  vouchsafed  a  manifestation  of  the 
mercy  of  God  through  tltc  Messiah.  This  comprehended  all  the  pro- 
mises of  grace  and  salvation,  and  of  the  remission  of  sins,  which  God 
gave  to  the  Israelites,  proclaiming  himself  to  them  as  the  Lord  God 
merciful  and  gracious,  together  with  all  the  exhortations  to  repent,  and 
have  recourse  to  his  Fatherly  goodness.  It  likewise  included  all  those 
prophecies  which  foretold  the  Messiah,  and  required  men  to  believe* 
and  place  in  him  their  confidence. 

Although  this  manifestation  of  grace  and  of  mercy  did  not  properly 
belong  to  the  legal,  but  to  the  evangelical  covenant,  yet  as  it  was  connected 
under  the  same  ministry  with  the  moral,  the  ceremonial,  and  the  judi- 
cial laws,  the  Scripture  includes  the  whole  under  the  term  law  ;  the 
denomination  of  the  ministry  being  taken  from  the  part  that  predomi- 
nated. The  reason  why  this  revelation  of  the  gospel  was  joined  with 
the  law  is  obvious.  God  purposed  to  save  many  among  the  Israelites, 
and  to  conduct  them,  as  his  elect  and  true  children,  to  life  and  salvation. 
But  this  could  not  be  effected  by  the  legal  covenant  alone  ;  for  the  law 
made  nothing  perfect ;  it  was  weak  through  the  flesh,  and  could  not 
justify.  It  was  necessarj^  then,  to  connect  with  it  a  measure  of  the 
dispensation  of  the  Spirit ;  and  Avithout  this  the  state  of  the  Israelites 
would  have  been  worse  than  that  of  the  other  nations. 

The  economy  of  Moses  was  not,  however,  to  be  permanent.  The 
object  of  the  ceremonial  law  was  accomplished,  when  that  came  which 
is  called,  in  the  Epistle  to  the  Hebrews  vi.,  1,  "perfection,"  which  was 
the  grand  consummation  of  all  the  typical  ordinances  by  the  sacrifice 
of  Cbrist.  From  that  period  its  use  was  superseded,  and  itself  abo- 
lished. On  the  destruction  of  Jerusalem  and  the  temple,  where  alone 
the  sacrifices  could  be  offered,  and  on  the  expulsion  of  the  Jews  from 
their  own  land,  the  observance  both  of  the  ceremonial  and  judicial  laws 
became  impracticable.  The  whole  Mosaic  economy,  which  had  been 
glorious  in  itself,  was  done  away,  and  ceased  to  have  any  glory  by 
reason  of  the  glory  that  excelleih. 

The  moral  law,  however,  could  never  be  superseded.  Although  it 
formed  a  part  of  the  Mosaic  economy,  to  that  economy  it  did  not  ex- 
clusively belong.  Under  the  moral  law,  as  a  covenant,  man  at  the 
beginning  had  been  placed,  and  under  it  as  broken,  and  pronouncing  its 
curse,  all  unbelievers  remain  as  one  with  the  first  man.  But  from  this 
covenant,  they  who  are  united  to  Him,  by  whom  it  has  been  fulfilled, 
are  for  ever  freed.  According  to  the  energetic  language  of  the  Apostle, 
in  the  7th  chapter  of  this  Epistle,  they  are  "  dead  to  the  law."  While 
dead  to  it,  however,  as  a  covenant,  whether  as  to  its  blessing  or  its 
curse — justification  by  it  or  condemnation — it  remains  their  rule  of  duty, 
and  must  for  ever  continue  in  force.  And  that  its  authority  should  con- 
tinue, while  the  other  parts  of  that  first  covenant  was  done  away,  as  it 
had  existed  before  that  covenant  was  made,  was  clearly  indicated  at  its 
first  promulgation  from  Mount  Smai.  On  that  occasion  it  was  strikingly 
distinguished  from  the  other  parts  of  the  law.     These  were  delivered 


532  ROMANS    X. 

to  Moses,  and  l)y  liiin  to  the  people.  But  the  moral  law  was  promul- 
gated by  the  voice  of  God,  and  it  is  said  "  he  added  no  more."  While 
the  other  laws  were  writieii  in  a  hook  by  Moses,  this  law  of  everlasting 
ol»Ii<ratioM  was  written  on  tal)lcs  of  stone,  b/  the  finger  of  (iod,  and  it 
aU)ne  was  deposited  in  the  ark.  "  There  was  nothing  in  the  aik  save 
the  two  tables  of  stone,"  1  Kings  viii.,  9.  There,  as  inscribed  on  these 
tables,  the  law  was  placed  under  the  mercy-seat,  winch  was  an  emi- 
nent type  of  him  by  whom  it  was  to  be  fulfilled.  To  minister  and 
prepare  the  way  for  his  appearance  was  the  great  object  in  view,  in  the 
calling  of  Abraham,  in  the  setting  apart  his  descendants  as  a  people  from 
among  whom  he  was  to  spring,  in  the  public  proclamation  of  this  law 
which  had  been  transgressed,  and  in  thus  depositing  it  in  the  ark,  and 
it  alone,  not  even  to  be  looked  upon,  till  he  should  come  by  whom  it 
was  fulfilled. 

In  the  3d  chapter  of  the  second  Epistle  to  the  Corinthians,  a  contrast 
is  drawn  between  the  ministration  of  Moses  and  that  of  the  Apostles, 
in  order  to  demonstrate  the  superiority  of  the  latter.  The  ministration 
committed  to  Moses  is  there  denominated  the  "  letter,"  and  that  com- 
mitted to  the  Apostles  the  "  spirit" — the  one  written  and  engraven  in 
stones,  the  other  in  the  fleshly  tables  of  the  heart.  On  the  miiuslration 
of  the  letter  or  outward  form,  in  which  spiritual  blessings  were  veiled 
under  sensible  images  and  carnal  ordinances,  a  degree  of  obscurity  re- 
mained, called  the  veil  on  Moses'  face,  so  that  Israel  after  the  flesh 
could  not  steadfastly  look  to  the  end,  or  final  object,  of  that  which  was 
to  be  abolished.  They  rested  in  the  observance  of  the  ordinances 
without  considering  their  grand  object,  and  looked  to  their  temporal 
deliverances  without  attending  to  the  spiritual  redemption  which  they 
prefigured.  In  the  same  way,  what  was  external  to  the  senses  in  the 
priesthood  and  the  sacrifices,  was  all  that  they  regarded.  Their  ser- 
vices were  therefore  that  of  the  letter,  with  no  discernment  of  the  spirit, 
apart  from  which  these  services  were  a  body  without  a  soul.  The 
nation  of  Israel,  in  general,  thus  verified  the  declaration  that  the  things 
of  the  Spirit  of  (Jod  are  foolishness  to  the  natural  man  ;  neither  can  he 
know  them,  because  they  arc  spiritually  discerned.  Not  aware  of  the 
extent  of  the  law  which  is  spiritual,  and  of  the  perfect  conformity  re- 
quired to  all  its  precepts,  and  relying  on  the  sacrifices  they  olfered  for 
the  pardon  of  tlieir  transgressions,  they  sought  acceptance  by  their  own 
righteousness.  But  neither  by  their  obedience  could  they  fulfil  the 
demands  of  the  law,  nor  could  the  sacrifices  remove  their  guilt,  while 
by  them  they  could  not  obtain  peace  of  conscience,  nor  assure  them- 
selves of  reconciliation  with  God.  The  covenant,  then,  of  which  Moses 
was  the  mediator,  gendered  to  bondage.  It  was  the  ministration  of 
"  condemnation"  and  "  death,"  for  "  the  letter  killeth."  Tlie  spirit 
only,  which  that  letter  veiled,  "giveth  life,"  2  Cor.  iii.,  6.  Paul  deno- 
minates the  ministration  committed  to  him  the  ministration  of  righteous- 
ness— the  righteousness  of  the  Messiah  ;  and  his  lamentation  in  tiie 
chapter  before  us  is,  that  Israel  being  ignorant  of  this  righteousness, 
went  about  to  establish  their  own  righteousness,  not  submUling  them- 
selves unto  the  righteousness  of  God. 


ROMANS    XI.  533 

The  distinction,  however,  between  the  letter  and  the  spirit,  did  not 
refer  exclusively  to  the  nation  of  Israel.  It  related  formerly,  and  has 
done  so  at  every  period,  to  all  who,  professing  to  worship  God,  are  slill 
in  the  flesh.  The  moral  law,  as  has  been  observed,  had  been  in  force 
from  the  beginning,  as  is  proved  in  this  Epistle,  chap,  v.,  l3  ;  although 
more  fully  promulgated  in  the  covenant  with  Israel.  But  as  soon  as 
Adam  had  committed  the  sin  by  which  it  was  broken,  and  all  men  had 
thus  been  brought  under  its  condemnation,  in  pronouncing  sentence  on 
him,  a  proclamation  of  mercy  was  made,  and  sacrifices  were  instituted 
which  indicated  the  spirit,  equally  with  those  afterwards  enjoined  on 
Israel  in  the  ceremonial  law.  Among  the  nations,  therefore,  the  true 
worshippers  of  God — such  as  Abel,  who  offered  his  sacrifice  in  faith, — 
Enoch,  who  prophesied  of  the  coming  of  the  Lord, — Noah,  who  found 
grace  in  the  eyes  of  the  Lord, — Melchisedec,  of  whom  it  is  particularly 
recorded,  Heb.  vii.,  2,  that  he  wa.s  Jirst  the  king  of  righteousness,  and 
then,  or  after  that,  also  king  of  peace  ;*  and  Abraham,  who  saw  the 
day  of  Christ,  with  many  more,  worshipped  God  in  the  spirit.  The 
service  of  all  others  who  were  ignorant  of  the  true  intent  and  end  of 
the  sacrifices,  and  of  that  righteousness  which  the  Messiah  was  to 
bring  in,  which  Noah  had  preached,  2  Pet.  ii.,  5,  was  the  service  of  the 
letter  that  "  killeth."  From  this  the  necessity  of  preaching  the  gospel 
lo  the  nations,  on  which  the  Apostle  so  much  insists  in  this  chapter,  is 
manifest.  The  heathens  have  generally  retained  tiie  form  of  sacrifice, 
but  having  entirely  lost  sight  of  the  end  of  that  institution,  like  Israel 
after  the  flesh,  they  know  nothing  beyond  the  letter  which  killeth. 
Such  also  is  the  service  of  all  professed  Ciiristians,  of  whatever  name, 
who  go  about  to  establish  their  own  righteousness  which  is  of  the  law. 
To  all  men,  of  every  description,  who  are  laboring  under  the  burden  of 
sin,  our  Lord  by  his  gospel,  wherever  it  reaches,  proclaims,  as  formerly 
to  Israel,  Come  unto  me,  and  I  will  give  xjou  rest ;  thus  extending  to 
them  the  ministration,  not  of  condemnation,  but  of  righteousness,  not 
of  the  letter  that  killeth,  but  of  the  spirit  that  givelh  life.  He  himself 
is  that  spirit,  and  where  the  Spirit  of  the  Lord  is,  there  is  liberty,  2 
Cor.  iii.,  17.  "  It  is  the  spirit  that  quickeneth  ;  the  flesh  profitelh  no- 
thing ;  the  words  that  I  speak  unto  you,  they  are  spirit,  and  they  are 
life."  "  If  the  Son,  therefore,  shall  make  you  free,  ye  shall  be  free 
indeed." 


CHAPTER  XI. 


In  this  chapter  the  Apostle  first  denies  that  the  whole  of  the  nation  of 
Israel  was  indiscriminately  rejected,  for,  as  he  had  already  intimated, 
there  was  to  be  a  remnant  saved,  and  of  that  remnant  he  holds  himself 
forth  as  a  noted  example.  He  then  brings  again  into  view  the  sovereignty 

•  No  man  ever  enjoyed  peace  till  after  he  possessed  that  righteousness. 


534  ROMANS    XI.,    1. 

of  (lod,  in  rcseivinp^  tliis  "  remnant  according  to  the  election  of  grace." 
In  tlie  next  place  he  affirnis,  tliat  though  blindness  in  part,  as  had  been 
expressly  foretold,  had  happened  to  Israel,  yet,  seeing  that  the  gifts  and 
calling  of  CJod  are  without  repentance,  the  period  must  arrive,  when, 
according  to  the  repeatcil  promises  of  Scripture,  all  Israel  shall  be  saved. 
They  shall  be  brought  in  with  the  fulness  of  the  Gentiles,  when  the 
wisdom  and  the  goodness  of  God  in  his  dealings  towards  both  will  be 
finally  unfolded,  and  the  assembled  universe  shall  with  one  voice  acknow- 
ledge that  (lod  is  all  in  all,  and  that  of  Him,  and  through  Him,  and  to 
Him  are  all  things,  to  whom  the  glory  shall  be  ascribed  through  the 
endless  ages  of  eternity. 

V.  1. — I  say  tlien.  Hath  God  cast  away  his  people  ?  God  forbid.  For  I  also  am  an 
Israelite,  of  the  seed  of  Abraham,  oftlie  tribe  of  Benjamin. 

Dr.  Macknight  imagines  that  a  Jew,  and  Mr.  Stuart  that  an  objector 
is  here  and  in  other  places  in  this  Epistle  introduced  as  disputing  with 
the  Apostle.  Such  a  supposition  is  not  only  unnecessary  but  groundless. 
When  Paul  begins  with  the  words,  /  nay  /hen,  he  states  in  a  manner 
familiar  to  the  best  writers,  a  very  obvious  and  probable  objection  which 
he  was  about  to  remove.  Hath  God  cast  away  his  people  f  God  for- 
bid.— Some  might  conclude,  from  the  previous  declarations  of  the  Apos- 
tle, that  the  whole  Jewi.sh  nation  was  now  rejected  of  God,  and  for  ever 
excluded  from  the  blessings  of  the  gospel.  This  inference  he  strongly 
disclaims,  and  shows  that  God  designed  even  now  to  reserve  for  himself 
a  people  out  of  the  Jews  as  well  as  out  of  the  Gentiles,  while,  hereafter, 
it  is  the  Divine  purpose  to  recall  the  whole  nation  to  himself.  Paul 
therefore  answers  his  own  pointed  interrogatory,  by  rejecting  the  thought 
with  his  usual  energy,  while  to  strengthen  his  denial,  he  further  exhibits 
himself  as  a  signal  example  of  one  not  cast  away.  Had  his  doctrine 
involved  the  total  rejection  of  the  Jews,  he  would  have  pronounced  his 
own  condemnation. 

For  I  also  am.  an  Israelite,  of  the  seed  of  Abraham,  of  the  tribe  of 
Benjamin. — Besides  being  an  Israelite,  Paul  here  states  that  he  was  of 
the  seed  of  Abraham.  This  was  implied  in  his  being  an  Israelite,  but 
it  is  not  needless  tautology.  A  charge  is  often  brought  of  tautology 
when  the  reiteration  of  an  important  truth  is  made  for  the  purpose  of 
giving  it  redoubled  force.  Although  in  declaring  himself  an  Israelite, 
he  virtually  claimed  a  direct  descent  from  Abraham,  yet  it  was  a  fact  of 
no  ordinary  moment,  and  one  therefore  on  which  he  emphatically  dwells. 
It  is  his  object  to  impress  on  the  minds  of  lis  readers  a  sense  of  his  in- 
trinsic importance,  as  well  as  to  recall  to  their  recollection  the  covenant 
of  God  with  Abraham,  which  confirmed  the  promises  made  to  hini  re- 
specting his  descendants.  This  was  much  tg  the  Apostle's  purpose,  in 
aftirming  that  God  had  not  cast  away  the  children  of  him  who  was  called 
the  friend  of  God.  Paul  likewise  adds  that  he  was  of  the  tribe  of  Ben- 
jamin. It  was  doubtless  an  honor  to  deduce  his  lineage  through  a  tribe 
which  adhered  to  the  true  worship  of  God,  and  harl  not  revolted  from 
the  house  of  David.  The  fact,  too,  of  his  being  enabled  with  certainty 
to  trace  his  pedigree  from  Benjamin  was  suflScient  to  establish  the  purity 


ROMANS   XI.,   2,  3,  4.  636 

of  his  origin,  and  to  prove  that  he  was  not  merely  found  mingled  with 
the  nation,  but  was,  in  the  expressive  language  which  he  elsewhere  adopts, 
"  a  Hebrew  of  the  Hebrews,"  an  Israelite  by  birth,  parentage,  and  un- 
broken hereditary  descent.  The  design  of  the  Apostle  is  evidently  to 
magnify  his  privileges,  that  he  may  produce  the  conviction  that  he  has 
no  interest  in  teaching  anything  derogatory  to  the  just  pretensions  of  his 
countrymen. 

V.  2. — God  hath  not  cast  away  his  people  which  he  foreknew.  Wot  ye  not  what  the 
scripture  saith  ot'Elias  .'  how  he  maketh  intercession  to  God  against  Israel,  sayin.^, 

V.  3. — Lord,  they  have  killed  thy  prophets,  and  digged  down  thine  altars  ;  and  I  am 
left  alone,  and  they  seek  my  life. 

V.  4. — But  what  saith  the  answer  of  God  unto  him  .'  I  have  reserved  to  myself  seven 
thousand  men,  who  have  not  bowed  the  knee  to  the  image  of  Baal. 

In  the  preceding  verse  Paul  had  asked  if  God  had  cast  away  his  peo- 
ple. This  he  had  strongly  denied,  and  the  reasons  by  which  he  supports 
this  denial  form  the  subject  of  nearly  the  whole  of  the  remainder  of 
the  chapter.  He  first  proves,  from  the  beginning  of  the  second  verse  to 
the  end  of  the  tenth,  that  a  remnant  was  at  present  preserved,  although 
the  rest  were  blinded  ;  and,  from  the  eleventh  to  the  thirty-third  verse, 
that  the  whole  nation  shall  at  last  be  restored. 

God  hath  not  cast  away  his  people  which  he  foreknew. — The  term 
people  in  the  preceding  verse,  refers  to  the  whole  of  Israel  as  the  typical 
people  of  God,  but  is  here  restricted  to  the  elect  among  them  who  were 
his  true  people,  and  are  distinguished  as  "  his  people  which  he  foreknew." 
God  had  cast  off  the  nation,  but  even  then  he  had  a  people  among  them 
whom  from  eternity  he  foreknew  as  his  people.  The  word  foreknow, 
as  formerly  observed,  signifies  to  know  before,  or  it  denotes  a  knowledge 
accompanied  by  a  decree,  or  it.  imports  a  preconceived  love,  favor,  and 
regard.  Divine  foreknowledge,  in  the  first  of  these  senses,  is  God's  fore- 
sight of  future  existence  and  events,  and  his  eternal  prescience  of  what- 
ever shall  take  place  in  all  futurity.  This  foreknowledge  is  not  only  to 
be  distinguished  from  God's  decree,  by  which  everything  future  comes  to 
pass,  but  must  be  considered  in  the  order  of  nature  as  consequent  and 
dependent  upon  the  determination  and  purpose  of  God.  For  the  futur- 
ity of  all  things  depends  on  the  decrees  of  God  by  which  every  created 
existence  and  event,  with  all  their  circumstances,  are  ordered,  fixed,  and 
ascertained.  Being  thus  decreed,  they  are  the  objects  of  foreknowledge ; 
for  they  could  not  be  known  to  be  future  unless  their  futurity  was  esta- 
blishfd,  and  that  by  the  Divine  decree.  God  foreknew  all  things  that  were 
to  come  to  pass  by  knowing  his  own  purposes  and  decrees.  Had  God 
determined  or  decreed  nothing  respecting  future  existences  by  creation 
and  providence,  there  could  have  been  no  foreknowledge  of  anything 
whatever.  Because,  therefore,  this  foreknowledge  of  God  necessarily 
implies  and  involves  his  decrees,  his  foreknowledge  is,  in  the  inspired 
writings,  sometimes  accompanied  Ijy  the  mention  of  his  decrees,  as  for 
example,  "  Him,  being  delivered,  by  the  determinate  counsel  and  fore- 
knowledge of  God,  ye  have  taken,  and  by  wicked  hands  have  crucified 
and  slain,"  Acts  ii.,  23  ;  and  it  is  sometimes  put  for  the  decree,  as  in 
the  following  passage,  where  the  word  here  translated  foreknew  is  ren- 


536  noMANs  XI.,  2,  3,  4. 

dered  foreordained  :  "  Who  verily  was  foreordained  before  the  foundation 
of  the  world,"  1  IV-ter  i.,  20.  In  the  third  sense,  as  taken  for  a  know- 
h'(li;e  of  love  and  approhatioii,  it  signifies,  as  in  the  verse  before  us,  to 
clioose  and  recofjjnize  as  bis  own.  God  had  not  cast  away  his  people 
whom  be  had  before  loved  and  chosen,  for  the  Apostle  allef^es  this  fore- 
knowledge as  the  reason  why  God  did  not  cast  away  his  people. 

The  people  of  God,  whom  he  foreknew,  were  those  whom  he  chose 
from  all  eternity,  according  to  his  sovereign  pleasure  ;  and  in  this  sense 
the  expression  is  clearly  explained,  when  they  are  declared,  in  the  5th 
verse,  to  be  a  "  remnant  according  to  the  election  of  grace,"  and  when 
it  is  said,  in  the  4th,  that  (jod  had  "  reserved"  to  himself  his  true  wor- 
shippers in  the  time  of  Elijah.  This  proves  the  correctness  of  Calvin's 
observation,  "  that  foreknowledge  does  not  mean  a  certain  speculative 
view,  by  which  the  uncreated  Cause  of  all  effects  foresaw  the  character 
of  every  individual  of  the  human  family,  but  points  to  the  good  plea- 
sure of  the  decree  of  the  Sovereign  Disposer  of  all  events,  by  which  he 
hath  chosen  for  his  children  those  who  were  not  yet  born,  and  had  no 
power  to  insinuate  themselves  into  the  favor  of  the  Author  of  all  happi- 
ness. Thus  (Gal.  iv.,  9),  Paul  says,  they  are  known  of  God,  because  he 
prevents  by  his  grace  and  favor,  and  calls  them  to  a  knowledge  of 
Christ." 

Wot  1/e  not  ichat  the  Scripture  saith  of  Elias  ? — The  quotation  from 
the  Old  Testament  Scriptures,  which  the  Apostle  here  brings  to  bear  on 
the  point  in  question,  fully  establishes  the  view  that  has  been  given  of 
the  preceding  passage.  There  was  an  elected  remnant  in  the  days  of 
Elijah,  when  things  were  at  the  worst,  and  so  at  the  time  when  the 
Apostle  wrote,  there  was  also  an  elected  remnant  whom  God  had  re- 
served. How  he  ynaketli  intercession  to  God  against  Israel. — "  First 
Kings  xix.,  10,  cited  by  Paul,"  says  Calvin,  "  contains  no  implication, 
but  a  mere  complaint.  Since,  however,  his  complaint  implies  a  total 
despair  of  the  religion  of  the  whole  Jewish  nation,  we  may  rest  assured 
that  he  devoted  it  to  destruction."  But  Paul's  comment  may  assure  us 
that  Elijah  at  the  time  referred  to  not  only  complained  but  interceded 
against  Israel.  The  Apostle  spoke  by  the  Spirit  that  indicated  the 
words  in  which  Elijah's  complaint  is  recorded,  and  we  should  not  look 
for  a  voucher  for  such  testimony.  Such  a  mode  of  strengthening  the 
Scriptures  is  only  to  weaken  them.  It  teaches  us  to  undervalue  the 
inspired  commentary  of  the  New  Testament,  unless  we  can  produce 
some  other  confirmation.  Elijah,  when  solemnly  interrogated  by  the 
Lord  why  he  was  in  the  place  where  he  was  then  found,  away  from  the 
proper  scene  of  his  ministry,  accounted  for  his  flight  to  save  his  life, 
which  seems  to  have  been  without  any  Divine  admonition,  by  complain- 
ing of  the  apostasy  of  the  nation.  As  this  was  an  exposure  of  their 
wickedness,  and,  had  it  been  true  in  all  its  extent,  would  have  led  to 
their  destruction,  it  was  in  effect  intercession  against  Israel.  But  the 
answer  of  God  showed  that  he  was  mistaken.  God  had  even  then  re- 
served to  himself  a  goodly  number,  who  had  not  apostatized  from  his 
worship. 

From  these  words,  in  this  answer  of  God,  /  have  reserved  to  myself 


ROMANS   XI.,    6,  537 

we  learn  that  if  any  are  preserved  from  false  worship,  if  any  are  brought 
to  the  knowledge  of  God,  it  js  by  his  special  influence  and  agency,  and 
not  owing  to  themselves.  Such  favored  individuals  are  said  to  be 
"  reserved"  by  God.  How  different  is  this  from  the  views  of  multitudes 
who  profess  Christianity  !  It  is  a  comfort  to  think  that  in  the  worst 
times  there  may  be  many  more  of  the  people  of  God  than  we  are  apt  to 
imagine. 

Bowed  the  knee. — ^This  shows  that  any  overt  act  of  idolatry,  or  any 
compliance  with  the  requirements  of  false  religion,  renders  men  un- 
worthy of  being  accounted  the  true  servants  of  God.  So  Job,  in  declar- 
ing the  integrity  of  his  conduct  towards  God  and  man,  says,  "  If  I  beheld 
the  sun  when  it  shined,or  the  moon  walking  in  brightness,  and  my  heart 
hath  been  secretly  enticed,  or  my  7nouth  hath  kissed  my  hand,  this  also 
were  an  iniquity  to  be  punished ;  for  I  should  have  denied  the  God  that 
is  above."  . 

V.  5. — Even  so  then  at  this  present  time  also  there  is  a  remnant  according  to  the 
election  of  grace. 

This  is  the  object  of  the  reference  to  the  election  in  the  times  of 
Elijah,  and  renders  the  words  at  the  beginning  of  the  second  verse 
quite  definite.  As  there  was  a  remnant  then  reserved  by  God,  so  there 
is  a  remnant  now.  Both  were  necessary  for  the  preservation  of  the 
nation.  The  seven  thousand  were  its  salt  in  Elijah's  time,  as  were  the 
remnant  here  spoken  of  during  its  present  blindness. 

According  to  the  election  of  grace. — Than  this  nothing  can  be  more 
explicit.  God  had  formerly  reserved  for  himself,  by  his  gracious  influ- 
ence and  special  agency,  a  small  number  in  Israel,  and  in  the  same 
way,  at  the  lime  when  the  Apostle  wrote,  he  had  reserved  according  to 
his  sovereign  choice,  a  remnant  of  tliat  nation.  And  to  set  aside  every 
idea  that  this  election  was  the  reward  of  an  inherent  good  foreseen  in 
those  chosen,  or  of  anything  meritorious  performed  by  them,  the 
Apostle  adds  that  it  was  of  grace.  It  was  an  unconditional  choice, 
resulting  from  the  sovereign  free  favor  of  God. 

V.  G. — And  if  by  grace,  then  is  it  no  more  of  works  ;  otherwise  grace  is  no  more 
grace.  But  if  it  be  of  works,  then  is  it  no  more  grace  ;  otherwise  work  is  no  more 
work. 

The  opponents  of  the  doctrine  of  election  maintain,  that  men  are 
chosen  on  account  of  their  good  works  foreseen.  But  here  it  is 
expressly  declared  by  the  Apostle,  that  it  is  not  on  account  of  works  at 
all,  whether  past,  present,  or  future.  What,  then,  is  the  source  of 
election  ?  Grace. — It  is  an  election  of  grace,  or  free  favor  ;  that  is,  a 
gratuitous  election,  not  by  the  merit  of  works  of  any  kind,  but  purely 
from  the  favor  of  God.  Grace  and  works  are  here  stated  as  diametri- 
cally opposite  and  totally  irreconciJeable.  If,  then,  election  is  by  grace, 
it  is  not  of  works  ;  for  this  would  imply  a  contradiction.  Grace  would 
not  then  be  grace.  Here  we  have  the  warrant  of  Scripture  for  assert- 
ing that  a  contradiction  is  necessarily  untrue,  and  that  no  authority  is 


538  ROMANS    XI.,    6. 

sufficient  to  establisli  two  propositions  which  actually  contradict  each 
other. 

lint  if  it  be  of  works,  then  it  is  no  ?nore  grace ;  otherwise  work  is  no 
more  work. — Many  suppose  these  words  are  spurious,  because  they 
are  wanting  in  some  nianuscri|)ls,  and  because  the  idea  is  substantially 
included  in  what  has  been  already  stated.  This  reason,  however,  is 
not  conclusive,  and  those  who  build  on  such  a  foundation  siiow  little 
knowledge  of  Scripture.  It  is  not  useless  to  reverse  the  idea,  and 
draw  the  same  conclusion  from  the  converse.  It  is  far  more  likely  that 
liuman  wisdom  has  in  some  manuscripts  omitted  this  passage,  than  that 
it  should  have  been  transcribed  from  the  margin  into  the  text. 

In  ihc  foregoing  verses,  as  well  as  in  the  eighth  and  ninth  chapters, 
the  doctrine  of  election  is  slated  in  the  clearest  manner.  This  doctrine, 
as  implying  the  total  inability  of  man  to  recover  himself  from  guilt  and 
ruin,  and  the  necessity  for  this  end  of  Divine  interposition,  has  ever  been 
highly  offensive  to  human  pride  and  liuman  wisdom.  These  and  the 
preceding  strong  statements  of  it,  can  never  be  silenced  ;  but  they  have 
often  been  subjected  to  the  most  violent  perversions.  Every  artifice  of 
human  ingenuity  has  been  employed  to  turn  away  the  Apostle's  words 
from  bearing  on  the  point ;  but  it  has  been  employed  in  vain  ;  and 
nothing  will  ever  be  able  to  reconcile  these  statements  to  the  mind  of 
the  natural  man.  But,  after  all,  what  does  this  doctrine  assert  that  is 
not  necessarily  and  obviously  implied  in  every  other  doctrine  of  the 
gospel  !  Arc  all  men  by  nature  dead  in  sin  ?  If  so,  he  that  is  made 
spiritually  alive,  must  be  made  so  by  Him  who  alone  gives  life  ;  and  it 
is  nothing  short  of  divine  sovereignty  that  constitutes  the  difference  be- 
tween him  and  those  who  remain  in  death  and  enmity  to  God.  Are 
Christians  represented  as  being  bom  again  ?  Does  not  this  refer  men's 
spiritual  existence  to  the  sovereign  choice,  and  niercy,  and  agency  of 
their  Heavenly  Father  ?  Are  Christians  saved  hi/ faith  /  If  faith  be 
the  gift  of  (iod,  salvation  by  faith  implies  election.  Why,  then,  should 
the  Scriptures  be  wrested  to  avoid  the  admission  of  a  doctrine  which  is 
not  only  essential  to  their  consistency  with  themselves,  but  which  the 
whole  system  of  Cl)ristianity  implies  ? 

The  salvation  of  every  individual  of  the  human  race  who  partakes  of 
it  must  be  wholly  gratuitous  on  the  part  of  God,  and  effected  by  his 
sovereign  grace.  Sinners  could  have  no  claim  upon  God  ;  his  justice 
demanded  their  punishment,  and  they  could  plead  no  right  to  mercy, 
which,  if  admitted,  would  make  mercy  justice.  The  sending  of  his 
Son,  therefore,  into  the  world  to  save  sinners,  was  an  act  of  free  grace ; 
and  Christ,  accordingly,  is  spoken  of  as  God's  gift.  "  He  gave  his  only 
begotten  son,"  John  iii.,  IG.  "Thanks  be  unto  (Jod  for  iiis  unspeak- 
able ^7//,"  2  Cor.  ix.,  15.  Il  is  no  impeachment  of  the  mercy  of  (iod 
that  all  the  fallen  angels  perished,  and  that  upon  the  whole  of  them 
justice  took  its  course.  Could  it  then  have  been  impeached,  if  in  like 
manner  God  had  left  all  men  to  perish  ?  and  if  not,  can  it  be  so  because 
only  n  part  of  them  are  left  under  that  condemnation  into  which  they 
have  fallen,  wlule  to  another  part,  He,  who  "  hath  aiercy  on  whom  he 


ROMA.NS    XI.,    7.  '  €^9 

will  have  mercy,"  has  extended  that  mercy  ?  These  truths,  when  unre- 
servedly admitted,  greatly  contribute  to  promote  in  Christians,  in  con- 
templating the  distinguishing  goodness  of  God  to  them,  joy  in  tlie  Lord, 
and  to  their  bringing  forth  all  the  fruits  of  the  Spirit.  It  leads  them  to 
admire  the  mercies  of  God,  who  hath  brought  them  from  darkness  to 
light,  and  hath  saved  and  called  them  with  a  holy  calli  ig,  not  according 
to  their  works,  but  according  to  his  own  purpose  and  grace,  which  was 
given  them  in  Christ  Jesus  before  the  world  began,  2  Tim.  i.,  9; 
whereby  they  have  the  hope  of  eternal  life,  which  God  that  cannot  lie, 
"promised,"  in  like  manner,  "before  the  world  began,"  Titus  i.,  2. 

The  fact  tliat  the  doctrines  of  election  and  of  the  divine  sovereignty 
are  so  clearly  taught  in  Scripture,  is  a  most  convincing  proof  that  they 
are  not  the  inveniion  of  man.  Such  a  view  could  not  have  suggested 
itself  to  the  human  mind,  and  if  suggested,  could  not  have  been  pleas- 
ing to  its  author.  As  little  would  it  be  calculated  to  serve  the  purpose 
of  an  impostor,  being  universally  unpalatable  to  those  intended  to  be ' 
gained  as  converts.  Nothing  but  the  supposition  of  their  truth  and 
divine  origin  can  account  for  their  being  found  in  the  Bible.  "  It  is  a 
glorious  argument,"  says  President  Edwards,  in  his  Inquiry  respecting 
the  Freedom  of  the  Will,  "  of  the  divinity  of  the  holy  scriptures  that 
they  teach  such  doctrines  which  in  one  age  and  another,  through  the 
blindness  of  men's  minds,  and  strong  prejudices  of  their  hearts,  are 
rejected  as  most  absurd  and  unreasonable  by  the  wise  and  great  men 
of  the  world  ;  which  yet,  when  they  are  most  carefully  and  strictly  ex- 
amined, appear  to  be  exactly  agreeable  to  the  most  demonstrably  cer- 
tain and  natural  dictates  of  reason."  If  the  scriptures,  he  observes, 
taught  the  opposite  doctrines  to  those  which  are  so  much  stumbled  at, 
viz.  the  Arminian  and  Pelagian  doctrine  of  free  will,  and  other  modifi- 
cations of  these  errors,  it  would  be  the  greatest  of  all  difficulties  in 
the  way  of  the  internal  evidence  of  the  truth  of  the  Bible. 

V.  7. — What  then  ?  Israel  hath  not  obtained  that  which  he  seeketh  for ;  but  the 
election  hath  obtained  it,  and  the  rest  were  blinded — 

What  then  ? — What  is  the  result  of  all  that  the  Apostle  had  been 
saying  ?  It  is  this  :  Israel  as  a  nation  hath  not  obtained  righteousness, 
of  which  it  was  in  search,  ch.  ix.,  31,  but  the  election  among  them — 
the  chosen  remnant  reserved  by  God,  spoken  of  above — hath  obtained 
it.  Can  anything  more  expressly  affirm  the  doctrine  of  election  ? 
And  the  rest  loere  blinded. — How  strong  is  this  language  ?  How  can 
it  be  softened  by  the  most  subtle  ingenuity,  so  as  to  make  it  agreeable 
to  the  taste  of  the  natural  man  ?  The  election  had  received  the 
righteousness  of  God  through  Jesus  Christ,  but  the  whole  nation  be- 
sides, not  only  did  not  attam  to  the  righteousness  of  which  they  were 
in  search,  but  were  blinded.  This  is  a  hard  saying,  who  can  hear  it  ? 
It  is  God's  saying,  and  it  is  unsafe  to  reject  it.  It  is  the  duty  of  his 
people,  as  little  children,  to  receive  it  with  meekness. 

The  election  of  a  sinful  creature  is  an  act  of  the  free  and  sovereign 
will  of  God  ;  while  his  punishment  is  not  a  sovereign  or  arbitrary  act 
of  Divine  authority.     God   does  not  punish  without  an  existing  cause 


540  ROMANS  xr.,  9,  10. 

in  the  guilty.  Condemnation  supposes  positive  criminality.  Men  arc 
in  themselves  sinful,  and  commit  sin  voluntarily  ;  and  for  their  punish- 
ment, they  arc  hardened,  ami  finally  perish  in  their  sins,  and  their  de- 
struction is  the  execution  of  a  just  setileiicc  of  God  against  sin.  Their 
sins,  which  are  the  cause  of  their  destruction,  are  their  own,  while  the 
salvation  of  those  whom  («od  chooses  and  calls  to  himself  is  his  gift. 
God  knows  what  men  left  to  their  own  mclinalions  will  do  ;  and,  as  to 
those  who  are  finally  condemned.  He  determines  to  abandon  them  to 
their  depraved  inclinations,  and  hardens  them  in  their  rebellion  against 
him.  But  as  to  his  determination,  by  grace,  to  cause  the  sinner  to 
believe,  to  will,  and  to  obey,  it  requires  a  positive  interposition  of  Di- 
vine power — a  power  which  creates  anew,  which  no  one  merits  or 
deserves,  and  which  (Jod  vouchsafes  or  withholds  according  to  the 
counsel  of  his  own  will.  Conformably  to  tins,  we  sec  tiirough  the 
whole  of  the  Scriptures,  that  when  men  are  saved,  they  are  saved  by 
the  sovereign  grace  of  (Jod  ;  and  when  they  perish,  it  is  by  the  ap- 
pointment of  God,  Jude  iv.,  through  their  own  fault. 

V  8 — (According  as  it  is  written,  God  hath  given  thern  the  spirit  of  slumber,  eyes 
that  they  should  not  see,  and  eiirs  that  they  should  not  hear)  unto  this  day. 

Mr.  Stuart  asserts,  that  it  is  not  necessary  to  understand  this  as  a 
jyrediclion,  in  the  appropriate  sense  of  the  word.  But  it  is  most  un- 
doubtedly a  prediction;  and,  allhough  it  was  adapted  to  describe  the 
Jews  at  a  preceding  period,  the  Holy  Spirit,  as  from  Paul's  application 
we  are  bound  to  believe,  intended  it  to  describe  the  people  oi  Israel  in 
the  time  of  the  Apostles.  The  same  thing  that  in  one  sense  is  ascribed 
to  God,  in  another  is  ascribed  to  man.  Although,  by  the  decree  and 
providence  of  God,  Israel  was  blinded,  yet  the  blame  was  their  own. 
The  Jews,  at  that  period,  had  the  light  of  natural  understanding,  yet 
ihey  did  not  see  what  was  exhibited  with  the  clearest  evidence.  This 
is  still  the  case.  Multiiudcs  who  are  distinguished  for  their  intellectual 
vigor  and  mental  powers,  are  altogether  blind  in  spiritual  tlungs.  Unto 
this  day. — Some  join  this  with  the  words  of  the  Prophet,  and  others 
make  it  the  additional  observation  of  Paul.  In  whatever  way  this  is 
understood,  they  are  equally  the  words  of  the  Apostle,  for  he  applies 
them  to  the  case  in  hand. 

V.  9.— And  David  saith.  Let  their  table  be  made  a  snare,  and  a  trap,  and  a  stumbling- 
block,  and  a  recompense  unto  them  : 

V.  10. — Let  their  eyes  be  darkened,  that  they  may  not  see,  and  bow  down  their  back 
alway. 

And  David  saith. — It  is  highly  erroneous  to  suppose  with  Mr.  Stuart, 
that  the  Apostle  quotes  these  passages  merely  to  illustrate  a  general 
principle.  In  this  sense  they  could  be  of  no  use.  But  they  are  emi- 
nently to  the  purpose  as  predictions.  Let  their  table  be  made  a  snare, 
and  a  trap,  and  a  stutnbling-hlock,  and  a  recompense  vntn  them. — Let 
them  experience  misery  and  disappointment  in  their  daily  occupa- 
tions and  concerns,  and  let  them  find  those  things  of  whatever  descrip- 
tion— whether  sacred  or  common — which  were  calculated  to  be  for  their 


ROMANS   XI.,   9,  10.  54-1 

welfare  and  advantage,  a  snare,  and  a  trap,  and  a  stumbling-block,  and 
a  punishment  to  them.  For  the  hope  of  retaining  their  temporal  king- 
dom, they  rejected  the  Lord  Jesus  Christ,  and  by  this  means  they  lost 
the  kingdom  also,  with  all  temporal  prosperity,  John  xi.,  48,  50.  Mr. 
Stuart  observes,  "  It  is  enough  to  say,  at  present,  that  liie  Apostle,  in 
making  this  quotation,  need  not  be  supposed  to  design  anytliing  more, 
than  to  produce  an  instance  from  the  Psalms,  where  the  same  principle 
is  developed  as  is  contained  in  the  assertions  which  he  had  made  ;  i.  e. 
the  ancient  Scriptures  speak  of  a  part  of  Israel  as  blind  and  deaf,  as  in 
deep  distress  and  under  heavy  punishment  because  of  their  unbelief 
and  disobedience.  What  happened  in  ancient  times  may  take  place 
again  ;  it  has  in  fact  happened  at  the  present  time."  How  trifling 
would  be  the  conduct  of  the  Apostle,  according  to  this  representation 
of  Mr.  Stuart !  Are  all  these  quotations  made  just  for  the  purpose  of 
showing  that  something  in  some  way  similar  happened  long  ago  ?  Is 
this  likeness  merely  accidental  ?  Whatever  application  the  words 
might  have  to  David,  and  David's  times,  their  import  as  a  proper  pre- 
diction is  clear,  and  since  they  are  so  appropriated  by  the  Apostle, 
ought  never  to  be  questioned.  These  words  of  the  Old  Testament 
Scriptures  are  too  strong  to  represent  anything  else,  in  their  full  extent, 
but  the  fearful  blindness  of  the  Jews  in  the  time  of  the  Messiah,  when 
they  saw  his  miracles,  and  nevertheless  did  not  perceive  their  import ; 
when  they  heard,  yet  did  not  listen  to  the  calls  of  his  gospel.  Then, 
truly,  their  heart  was  made  fat,  and  their  ears  heavy,  and  their  eyes 
were  closed,  John  xii.,  40  ;  and  then,  by  the  issue,  it  appeared  that 
God  would  not  convert  them,  because  he  would  not  any  more  at  that 
time  do  them  good.  The  predictions  concerning  their  spiritual  blind- 
ness, as  well  as  the  denunciations  contained  in  these  verses,  have  been 
literally  accomplished.  Many  pretend  to  find  a  difficulty  in  regard  to 
the  threatenings  denounced  against  the  enemies  of  God  in  the  Psalms, 
but  the  difficulty  arises  from  their  own  erroneous  views  of  the  subject. 
Does  it  imply  a  malicious  or  revengeful  temper  to  utter  the  dictates  of 
the  Spirit  of  God,  whoever  may  be  the  object  of  the  Divine  denuncia- 
tions ?     This  is  not  merely  trifling,  but  blaspliemous. 

To  represent  this  passage  otherwise  than  as  a  prediction,  gives  a 
false  view  of  the  69th  Psalm,  from  which  the  quotation  is  taken,  which 
contains  so  illustrious  a  prophecy  of  our  Lord  Jesus  Christ.  God  had 
announced  by  David,  in  that  psalm,  the  maledictions  it  records  in  con- 
nection with  crimes  committed  by  the  Jews.  Those  here  quoted,  in  the 
9th  and  lOlh  verses,  immediately  follow  the  prophetical  description  in 
the  psalm  of  their  treatment  of  the  Messiah.  It  should  also  be  ob- 
served, that  during  the  whole  period  of  the  former  dispensation,  God 
employed  the  most  powerful  external  means  to  bring  them  back  to  him- 
self, so  that  they  were  entirely  without  excuse. 

The  69th  Psalm  consists  of  three  parts.  The  first  respects  the  vio- 
lent persecutions  which  the  Lord  Jesus  Christ  experienced  from  his 
enemies  and  the  Jews.  The  second  part  is  a  prediction  of  the  fearful 
judgments  of  the  Lord,  especially  upon  the  traitor  Judas.  The  third 
part  regards  the  exaltation  of  Jesus  Christ  to  glory,  and  the  success 


542  ROMANS    XI.,   9,  10. 

of  tlip  gospel.  First,  llio  prophetical  characters  of  the  psnlm  are 
representative  of  the  cxlrannliiiary  siifrcriiifrs  of  iiim  of  whom  it  speaks, 
and  of  the  reproaches  against  him — sulferings  and  persecutions  which 
would  he  hoth  exaggerated  were  they  limited  to  those  persecutions 
which  David  endured  at  the  hand  of  his  enemies.  Secondly,  the  cause 
of  his  sufferings  is  ascrihed  to  his  love  of  God.  "  For  thy  sake  I  have 
borne  reproach  ;  shame  hath  covered  my  face.  I  am  become  a  stranger 
\mto  mv  brethren,  and  an  alien  unto  mv  mother's  children.  For  the  zeal 
of  thine  house  hath  eaten  me  up;  and  the  reproaches  of  tiiem  that  re- 
proached thee  are  fallen  upon  me."  Now,  we  do  not  read  that  David 
was  ever  persecuted  on  account  of  his  religion,  nor  that  he  suffered 
because  of  his  love  to  (Jod.  Thirdly,  although  the  words,  "  They  gave 
me  also  gall  for  my  meat ;  and  in  my  thirst  they  gave  mc  vinegar  to 
drink,"  may  be  understood  figuratively  of  David,  they  cannot  be  literally 
applied  to  him,  but  they  apply  literally  to  Jesus  Christ. 

The  first  division  of  the  psalm,  which  foretells  the  ruin  of  the  perse- 
cutors, is  too  strong  to  be  understood  of  the  persecutors  of  David,  as 
appears  from  what  is  said  from  the  22d  to  the  2&th  verses  inclusive, 
which  concludes  with  these  awfid  words  :  "  Add  iniquity  unto  their 
iniquity  :  and  let  them  not  come  into  thy  righteousness.  Let  them  be 
blotted  out  of  the  book  of  tiic  living,  and  not  be  written  with  the  right- 
sous."  It  cannot  be  said  that  the  enemies  of  David  were  absolutely 
cut  off  from  the  covenant  of  God  :  but  these  words  were  fully  accom- 
plished on  the  body  of  the  nation  of  the  Jews,  when  they  did  not 
attain,  as  the  Apostle  says,  to  the  law  of  righteousness,  and  refused  to 
submit  themselves  unto  the  righleou-sness  of  God.  They  were,  there- 
fore, blinded  or  hardened  ;  the  awful  maledictions  contained  in  the 
verses  before  us  descended  on  their  devoted  country,  and  thus  they 
were  blotted  out  of  the  book  of  the  living,  and  were  not  written  with 
the  righteous. 

In  the  third  part  of  the  psalm,  the  deliverance  vouchsafed  by  God  is 
declared  :  "  Let  thy  salvation,  O  God,  set  me  up  on  high,"  which  sig- 
nifies the  ascension  of  the  Lord  to  heaven.  It  is  afterwards  said,  "  I 
will  praise  the  name  of  God  with  a  song,  and  will  magnify  him  with 
thanksgiving.  This  also  shall  please  the  Lord  belter  than  an  ox  or 
bullock  that  hath  horns  or  hoofs,"  which  marks  the  abolition  of  the 
legal  sacrifices. 

Finally,  the  filling  of  the  earth  with  the  glory  of  (Jod  is  declared. 
"  Let  the  heaven  and  earth  praise  him,  the  seas,  and  everything  that 
movelh  therein,"  This  is  too  great  to  be  applied  to  the  temporal  de- 
liverances which  God  vouchsafed  to  David,  the  fame  of  which  did  not 
extend  so  far.  It  must,  tlien,  be  ascribed  to  the  glory  which  God  re- 
ceived after  the  exaltation  of  Jesus  Christ,  as  he  himself  said,  "  Father, 
glorify  thy  Son,  that  thy  Son  may  glorify  thee." 

The  words  in  the  begiiniing  of  the  9lh  verse  of  this  psalm,  "  The 
zeal  of  thine  house  hath  eaten  mc  up  ;"  are  applied  to  the  Lord  Jesus 
Christ,  John  ii.,  17  ;  and  the  concluding  words,  "The  reproaches  of 
them  that  reproached  thee,  are  fallen  upon  me,"  by  Paul,  Rom.  xv.,  3. 
"  They  gave  me  also  gall  for  my  meat ;  and  in  my  thirst  they  gave 


ROMANS    XI,,    11.  543 

me  vinefjar  to  drink,"  is  applied  in  the  three  gospels,  by  Matthew,  and 
Mark,  and  John,  lo  what  took  place  at  his  crncifixion.  The  words 
contained  in  the  25th  verse,  "  Let  their  habitation  be  desolate,  and  let 
none  dwell  in  their  tents,"  are  applied  to  Judas,  Acts  i.,  20,  who  may 
be  considered  in  this  matter  as  the  representative  of  the  nation.  "  Let 
their  table  become  a  snare  before  them,"  verse  22,  is  quoted  by  the 
Apostle  in  the  verse  before  us,  predicting  the  condition  of  the  Jewish 
nation  when  he  wrote.  And  are  all  these  passages  to  be  considered  as 
quoted  by  way  of  accommodation,  and  not  as  predictions  ?  Such  an 
interpretation  is  not  only  erroneous,  but  is  degrading  to  the  Holy 
Scriptures,  and  utterly  at  variance  with  their  true  meaning. 

V.  11. — I  s:iy  then,  Have  they  stumbled  that  they  should  fall  ?  God  forbid  :  but  rather 
through  their  "fall  salvation  is  come  unto  the  Gentiles,  for  to  provoke  them  to  jealousy. 

Having  proved  that  God  had  not  cast  away  his  people,  by  referring 
to  the  fact,  that  even  then  a  remnant,  according  to  the  election  of 
grace,  was  preserved,  Paul  supports  his  denial  of  their  rejection,  by 
the  consideration,  that,  in  process  of  time,  the  whole  nation  shall  be 
restored.  This  restoration,  as  has  been  already  remarked,  forms  the 
subjcci  of  nearly  the  whole  remainder  of  the  chapter. 

I  say  then,  have  they  stumbled  that  they  should  fall  ? — This  is  the 
Apostle's  own  question,  and  does  not,  as  Dr.  Macknight  and  Mr.  Stuart 
allege,  proceed  from  an  imaginary  objector.  It  naturally  springs  out 
of  the  declaration  made  in  the  four  preceding  verses,  concerning  the 
blindness  of  those  called  "  the  rest,"  in  contradistinction  to  the  remnant 
comprehended  in  the  election.  The  question  is.  Has  the  great  body 
of  the  Jewish  nation  stumbled,  that  they  should  fall  for  ever,  and  is 
this  the  purpose  of  their  foil  ?  Paul  replies  by  a  strong  negative. 
Nothing  was  further  from  the  purpose  of  (rod  with  respect  to  his  an- 
cient people.  They  had  stumbled,  as  was  said,  chap,  ix.,  32,  "  at 
that  stumbling-stone,"  according  to  the  predictions  of  the  prophets  re- 
specting ChrTst;  but  still  it  was  but  a  temporary  stumbling,  from 
which  the  nation  will  finally  recover.  God  had  a  double  purpose  in 
this.  His  design  in  tlieir  stumbling  was  not  that  they  should  fall  for 
ever,  but  rather  that  through  their  fall  salvation  should  come  to  the 
Gentdes,  and  that,  through  this,  the .  nation  of  Israel  might  ultimately 
receive  the  Messiah. 

To  provoke  them  to  jealousy. — It  is  probable  from  this,  that  the 
Jews  wdl  be  excited,  by  seeing  God's  favor  to  the  Gentiles,  to  reflect 
on  their  own  fallen  condition,  and  to  desire  to  possess  the  same  ad- 
vantages. When  the  Jews  can  no  longer  hide  from  themselves  that 
the  God  of  their  fathers  is  with  the  nations  whom  they  abhor,  they 
will  be  led  to  consider  their  ways,  and  brought  again  into  the  fold  of 
Israel.  This  is  according  to  the  prophecy  already  quoted  by  the 
Apostle  in  the  19th  verse  of  the  preceding  chapter. 

It  was  in  this  manner,  then,  that  God  purposed  to  bring  the  Jewish 
nation  finally  to  submit  to  Him,  in  order  that  they  might  receive  his 
blessing,  and  thus  in  his  sovereignty  he  overrules  the  fall  and  ruin  of 
some,  for  the  salvation  of  others.     His  awful  judgments  against  the 


544  ROMANS    XI.,     12. 

audacious  transp-cssors  of  his  laws,  warn  the  bohoklcrs  to  flee  from 
the  wrail)  to  come  ;  and,  on  llie  other  hand,  the  conversion  of  men 
who  have  been  notoriously  sinners,  excites  others  to  seek  the  salvation 
of  Christ.  Who  can  calculate  what  extensive,  permanent,  and  glori- 
ous efTecls  may  result  throughout  the  whole  creation,  and  in  eternal 
ages,  from  the  fall  of  angels  and  men — from  the  redemption  of  God's 
people  in  Christ — from  liis  dispensations  towards  the  church  and  the 
world?  Ephes.  iii.,  9-11.  We  ought  to  remember  that  the  Lord 
may  have  infinitely  wise  and  gracious  motives  for  his  most  severe  and 
terrible  judgments.  Thus  did  the  fall  of  the  Jews  become  the  occasion 
of  the  Oentiles  being  enriched  with  the  inexhaustible  treasures  that 
are  in  Christ,  so  that  the  justice,  the  wisdom,  and  the  faithfulness  of 
God  were  glorified  in  this  awful  visitation. 

V.  12. — Now,  if  the  fall  of  them  be  the  riches  of  the  world,  and  the  aiminishing  of 
them  the  riches  of  the  Gentiles;   how  much  more  their  fulness  ? 

In  the  foregoing  verse,  the  Apostle  had  said,  that  through  the  fall  of 
the  Jews  salvation  was  come  to  the  Gentiles  ;  he  had  also  intimated, 
that  they  should  be  recovered  from  their  fall.  This  might  lead  the  Gen- 
tiles to  apprehend  that,  in  the  restoration  of  the  Jews,  they  might  in 
like  manner  be  cast  off.  To  this  Paul  now  answers,  that,  on  the  con- 
trary, if  the  fall  of  the  Jews  be  the  riches  of  the  Gentiles,  much  more 
so  will  be  their  restoration. 

The  temporary  fall  of  the  Jews  was  fraught  with  the  richest  blessings 
to  the  rest  of  the  world.  Their  rejection  of  the  Messiah  was  the  occa- 
sion of  the  offering  of  the  great  sacrifice  for  sin,  and  of  the  gospel  being 
preached  to  all  nations.  In  consequence  of  their  rejecting  the  testimony 
of  the  Apostles,  the  remnant  who  believed  fled  from  the  persecution  of 
their  countrymen,  and  being  scattered  abroad,  went  everywhere  preach- 
ing the  Word.  Besides,  the  Jewish  nation,  which  had  been  constituted 
the  witnesses  of  God,  Isa.  xliii.,  10,  and  to  whom  the  oracles  of  God 
had  been  committed,  have  firmly  preserved  their  sacred  trust,  even 
amidst  all  their  unbelief  and  consequent  sufferings.  In  this  we  discern 
an  illustrious  proof  of  the  divine  origin  of  the  Old  Testament  Scriptures 
which  testify  of  the  Messiah  ;  while  the  preservation  of  the  Jews  as  a 
distinct  people,  amidst  all  the  changes  and  revolutions  of  ages,  stands 
forth  a  lasting  miracle,  not  to  be  explained  on  natural  principles,  fur- 
nishing incontestible  evidence  of  the  truth  of  the  gospel. 

Thus  the  diminishing  of  the  Jews  was  the  aggrandizement  of  the 
Gentiles  ;  for,  in  the  inscrutable  counsels  of  Jehovah,  his  gift  of  salva- 
tion to  them  was  connected  with  the  degradation  and  downfall  of  his 
ancient  people.  But  here  the  Apostle  gives  the  assurance  that  the  ful- 
ness of  the  Jews — their  restoration  as  a  body,  when  they  shall  acknow- 
ledge Christ  as  the  Messiah — will  yet  prove  a  far  greater  blessing  to 
the  Gentiles.  It  will  be  connected  with  a  calling  of  the  nations  to  an 
extent  beyond  anything  yet  witnessed,  and  also  with  a  great  enlarj^e- 
ment  of  their  knowledge  of  the  gospel.  This  was  consistent  with  what 
is  said  in  the  sequel  of  that  prediction  to  which  Paul  had  just  referred. 
In  the  same  way,  Moses,  after  foretelling  the  many  evils  that  were  to 


ROMANS   XI.,    15.  545 

come  upon  this  nation,  and  of  the  calamities  that  were  to  be  heaped 
upon  them,  concludes  the  whole  by  predicting  all  that  the  Apostle  here 
declares  :  "Rejoice,  O  ye  nations,  with  his  people  ;  for  he  will  aventre 
the  blood  of  his  servants,  and  will  render  vengeance  to  his  adversa- 
ries, and  will  be  merciful  unto  his  land,  and  to  his  people,"  Deut. 
xxxii.,  43. 

v.  13. — For  I  speak  to  you  Gentiles,  inasmuch  as  I  am  the  Apostle  of  the  Gentiles, 
I  mau;nify  mine  office. 

The  Apostle  continues,  to  the  beginning  of  the  16th  verse,  to  amplify 
still  further  what  he  had  just  announced,  in  proof  that  the  salvation  of 
the  Gentiles  is  closely  connected  with  God's  dealings  towards  the  Jews. 
The  Gentiles  were  largely  blessed  with  the  gospel  when  it  was  rejected 
by  the  Jews ;  but  they  will  be  blessed  with  it  to  an  unspeakably  greater 
extent  when  the  Jews  shall  be  recalled.  Paul  was  the  Apostle  of  the 
Gentiles,  and  by  uttering  this  prediction  with  regard  to  the  Gentiles,  at 
the  period  of  the  restoration  of  the  Jews,  he  says  he  magnifies  his  office. 
He  here  addresses  himself  particularly  to  those  in  the  church  at  Home, 
"who  were  of  the  Gentiles.  For  as  he  had  been  appointed  their  Apos- 
tle, he  was  desirous  to  commend  his  ministry  among  them,  to  assert  the 
honor  of  his  commission,  and  to  prove  his  great  importance  in  impart- 
ing to  them  the  knowledge  of  the  gospel.  He  shows  with  regard  to 
the  Gentiles,  that  its  value  was  enhanced  in  proportion  as  a  greater 
number  of  Gentiles  will  be  saved.  In  this  view,  it  is  greatly  for  the 
interest  of  the  Gentiles  that  the  Jews  should  be  brought  back,  and  this 
should  increase  their  efforts  for  their  conversion. 

V.  14. — If  by  any  means  I  may  provoke  to  emulation  them  which  are  my  flesh,  and 
might  save  some  of  them. 

The  Apostle  also  desired  to  excite  the  attention  of  his  countrymen  by 
this  view  of  Divine  favor  to  the  Gentiles.  He  endeavored  to  move 
them  to  emulation,  that  in  this  way  they  might  be  directed  to  Christ  the 
Saviour  of  sinners,  and  that  some  of  them  might  be  saved.  He  says 
some,  not  all,  for  he  was  aware  that  the  body  of  the  nation  was  at  that 
time  rejected,  but  he  knew  not  who  among  them  were  of  the  remnant 
according  to  the  election  of  grace,  who,  although  still  rejecting  the 
Messiah,  might,  by  means  of  the  gospel  which  he  preached,  be  finally 
saved. 

V.  15. — For  if  the  castins;  away  of  them  be  the  reconciling  of  the  world,  what  shall 
the  receiving  of  them  be,  but  life  from  the  dead  .' 

Here  the  Apostle  further  explains  and  illustrates  the  argument  he  had 
employed  in  the  12th  verse.  The  gospel  was  preached  to  the  world 
only  after  Israel  rejected  it.  This  was  not  the  result  of  accident ;  it  w;is 
according  to  the  fixed  purpose  of  God.  The  middle  wall  of  partition 
was  then  broken  down.  The  command  was  given  to  preach  the  gospel 
to  every  creature  After  the  great  sacrifice  had  been  offered,  it  was  no 
longer  to  be  limited  to  the  lost  sheep  of  the  house  of  Israel.  The  world 
was  to  hear  the  gospel ;  and  thus  the  Gentiles  received  the  grace  of  God 

35 


646  ROMANS    XI.,     IG. 

only  throii|Th  the  unl)elit'f  and  rejoctinn  of  the  Jewisli  nation.  But  if 
the  caslint^  away  of  the  Jew.s  was  such  a  blessinij  to  the  world,  their 
recall  will  he  a  lilessinpj  unspeakably  greater.  It  will  occasion  a  revival 
anioiif^  the  (renlile  churches,  from  a  dead  and  almost  lifeless  state,  which 
will  resemble  a  resurrection.  The  numbers  then  converted  will  be  as  if 
all  the  dead  had  risen  out  of  their  graves.  The  divine  dispensations 
being  at  that  period  so  far  developed,  and  the  prophecies  respecting  the 
rejection  and  restoration  of  the  Jews  so  fully  accomplished,  no  doubt 
will  any  longer  be  entertained  regarding  the  divine  origin  of  the  Holy 
Scriptures.  A  great  additional  light,  too,  will  be  thrown  on  those  parts 
of  them  which  at  present  are  most  obscure,  so  that,  in  the  providence 
of  God,  the  result  will  be  an  unexampled  blessing  both  to  Jews  and  Gen- 
tiles, 

V.  16. — For  if  the  first  fruit  be  holy,  the  lump  is  also  holy  :  and  if  the  root  be  holy, 
8o  are  the  branches. 

The  whole  of  the  Apostle's  argument  goes  to  establish  the  restoration 
of  Israel.  He  shows  that  they  were  not  cast  off,  first  by  his  own  exam- 
ple ;  and,  secondly,  by  referring  to  the  remnant  among  them,  according 
to  the  election  of  grace,  which  proved  that  they  were  not  devoted  to 
destruction  like  Sodom  and  Gomorrah,  chap,  ix.,  29.  It  was  true,  that 
the  predictions  of  which  he  had  spoken,  were  fulfilled  ;  but  although, 
consistently  with  these,  they  had  stuml)led,  it  was  not  that  they  should 
irrevocably  fall ;  but  this  was  the  way  in  which  God  had  appointed  sal- 
vation to  come  to  the  Gentiles.  Even  in  this,  however,  God  had  their 
restoration  in  view  ;  for  the  kindness  shown  to  the  Gentiles  would  be 
the  means  of  provoking  their  jealousy,  and  great  as  were  the  benefits 
which  accrued  to  the  world  from  their  fall,  those  of  their  restoration 
would  be  still  greater.  The  verse  before  us  contains  a  third  argument 
to  prove  the  future  conversion  of  the  Jewish  nation. 

The  Apostle  here  employs  two  similitudes,  one  taken  from  the  Law, 
respecting  the  first  fruits,  by  which  the  whole  of  the  harvest  was  sanc- 
tified ;  and  the  other  from  nature,  by  which,  under  the  figure  of  a  tree, 
he  evidences  the  truth  he  is  exhibiting  respecting  the  final  restoration  of 
the  whole  nation  of  Israel.  By  the  first  fruit  some  understand  the  first 
Jewish  converts ;  but  it  rather  appears  that  both  the  first  fmit  and  the 
root  refer  to  Abraham,  as  the  first  fruit  to  God,  and  the  root  of  the  Jewish 
nation.  As  Abraham  was  separated  to  the  service  of  God.  so,  in  the 
sense  of  a  relative  holiness,  all  his  descendants  in  the  line  of  Isaac  were 
holy,  standing  in  an  external  relation  to  (lod,  in  which  no  other  notion 
ever  stood.  But  Abraham  was  also  personally  holy ;  and  so,  in  every 
age,  had  been  many  of  his  descendants  through  the  heir  of  promise  ;  • 
and  so,  also,  shall  be  an  innumerable  multitude  of  them  hereafter.  For, 
according  to  the  fiijure  here  employed,  they  shall  as  branches  be  graffed 
in  again,  and  so  all  Israel  shall  be  saved. 

Il  IS,  therefore,  here  shown,  thai  the  future  conversion  of  Israel  is 
guaranteed  by  the  jieculiar  covenant  relation  in  "which  they  stand  to 
Abraham.  Allhongli  the  whole  nation  had  never  been  internally  holy, 
liiey  had  all  along  been  in  a  peculiar  manner  separated,  or  consecrated 


ROMANS   XI.,    16.  547 

to  God,  in  the  same  way  as,  according  to  the  law,  the  first  fruits  of  the 
harvest  were  consecrated  ;  for  when  the  corn  was  kneaded,  a  cake  of 
the  first  of  the  dough  was  to  be  given  to  the  Lord,  Num.  xv.,  19,  21  ; 
and  thus  the  wliole  of  the  harvest  was  set  apart  or  sanctified,  1  Tim.  iv., 
5.  On  liiis  ground,  Moses,  even  when  reminding  the  Israelites  of  their 
unhallowed  rebellion  against  God  in  the  wilderness,  declared,  "  Thou 
art  a  holy  people  unto  the  Lord  thy  God :  the  Lord  thy  God  hath 
chosen  thee  to  be  a  special  people  unto  himself,"  Deut.  vii.,  6.  And  a 
little  after,  when  rehearsing  to  them  their  several  rebellions,  and  inform- 
ing them  that  the  Lord  had  pronounced  them  to  be  "  a  stiff-necked 
people;"  and  when  he  claims  the  heavens  and  the  earth  and  all  that  they 
contain,  as  the  property  of  Jehovah,  he  says  to  Israel :  "  The  Lord  had 
a  delight  in  thy  fathers  to  love  them,  and  he  chose  their  seed  after  them, 
even  you,  above  all  people,"  Deut.  x.,  15,  and  Deut.  iv.,  37;  xiv.,  2; 
xxvi.,  19  ;  and  xxxii.,  8,  9.  "God,"  it  is  also  said,  "  heard  their  groan- 
ings,  and  God  remembered  his  covenant  with  Abraham,  with  Isaac,  and 
with  Jacob.  And  God  looked  upon  the  children  of  Israel,  and  God  had 
respect  unto  them,"  Exod.  ii.,  24.  Moses  assured  the  people,  the  Lord 
*'  will  not  forsake  thee,  neither  destroy  thee,  nor  forget  the  covenant  of 
thy  fathers,  which  he  sware  unto  them,"  Deut.  iv.,  31.  And  it  is  said 
by  the  Prophet  Isaiah,  xliii.,  21,  "This  people  have  I  formed  for  myself." 
In  like  manner,  when  Samuel  was  in  the  strongest  terms  reproaching 
Israel  for  their  rebellion,  in  forsaking  the  Lord  and  choosing  a  king,  he 
still  exhorts  them  to  serve  the  Lord,  notwithstanding  their  past  wicked- 
ness. "  For,"  he  adds,  "  the  Lord  will  not  forsake  his  people  for  his 
great  name's  sake ;  because  it  hath  pleased  the  Lord  to  make  you  his 
people,"  1  Sam.  xii.,  22.  Innumerable  declarations  to  the  same  effect 
are  interspersed  throughout  tlie  Old  Testament.  The  Apostle's  argu- 
ment then,  is,  that  as  the  lump  is  holy  through  the  offering  of  the  first 
fruit,  and  as  the  tree  derives  its  character  from  the  root,  so  the  descend- 
ants of  Abraham,  Isaac,  and  Jacob,  whom  the  Lord  chose,  were  set 
apart  by  solemn  covenant  for  his  service  and  glory. 

In  consequence  of  God's  love  to  the  fathers,  he  delivered  them  from 
Egypt,  and  separated  them  by  the  Sinai  covenant,  from  all  other  nations, 
as  his  peculiar  people.  But,  while  that  transaction  announced  the  most 
important  purposes,  it  was  not  faultless,  Heb.  viii.,  7.  It  pointed  out 
their  duty,  but  did  not  communicate  those  dispositions  which  are  essen- 
tial to  obedience.  It  was,  therefore,  only  a  figure  for  the  time  then 
present,  imposed  on  them  for  a  season,  Heb.  ix.,  9,  10;  and  intended 
to  be  introductory  to  a  better  covenant,  established  upon  better  promises, 
by  which  the  law  was  to  be  put  in  their  inward  parts,  and  God  was  to 
be  a  God  to  them,  in  a  higher  sense  than  he  was  by  that  first  covenant. 
This  was  taught  them  in  the  land  of  Moab,  where  God  promised  to  cir- 
cumcise their  heart  and  the  heart  of  their  seed  ;  and  is  repeated  by 
Isaiah,  lix.,  21  ;  Jer.  xxxi.,  31,  and  referred  to  by  the  Apostle  in  the 
26th  and  27th  verses  of  the  chapter  before  us.  Thus  Israel  has  been 
set  apart  as  a  holy  people,  devoted  to  the  service  of  God,  since  the  call 
of  Abraham.  Their  unbelief  has  not  made  the  faithfulness  of  God  of 
none  effect.     Their  rebellions  have  all  been  subservient  to  his  eternal 


548  iioMANS  XI.,   16. 

purpose.  The  tree  was  of  the  Lord's  riglit-hand  planting,  a  noble  vine; 
many  of  the  branches  have  been  broken  ofT,  but  still  the  root  remains, 
bound  round,  as  it  were,  "with  a  band  of  iron  and  brass;"  and  the 
branches  sliall  be  gralTed  in  a^ain,  by  their  partaking  of  the  faith  of 
Abraham,  And  as  they  were  (iixi's  witnesses  when  enjoying  his  bless- 
ing in  the  land  of  Canaan,  Isa.  xliii.,  10,  12;  xliv.,  8;  and  arc  his  wit- 
nesses in  their  rejection,  and  in  l)eing  "left  as  a  beacon  upon  the  lop 
of  a  mountain,  and  as  an  ensign  on  a  hill,"  Isa.  xxx.,  17,  so  shall  they 
be  his  witnesses  in  their  restoration.  In  God's  treatment  of  iheni  we 
see  his  abhorrence  of  sm.  In  them  we  behold  a  memorial  of  the  seve- 
rity of  God,  Rom,  xi„  22  ;  but  in  them  shall  also  be  witnessed  a  nobler 
monument  of  his  goodness. 

The  Apostle's  ariiuinent,  lh(>n,  amounts  to  this — that  as  the  lump  is 
holy,  through  the  oll'c-ring  of  the  first  fiuits,  so  this  is  a  pledge  that  the 
lump  or  body  of  tlu'  nation  will  yet  be  made  holy.  The  restoration  of 
Israel  is  not  only  phiinly  asserted  by  the  Apostle  here,  but  it  is  essential 
to  the  fulfilment  of  the  parable  exhibited  in  God's  dealings  with  the 
nation  of  Israel.  That  nation  was  a  type  of  the  true  Israel,  and  in  God's 
dealings  with  them  all  the  great  doctrines  of  the  gospel  are  exhibited. 
It  was  therefore  neeessaiy  tliat  Israel  should  be  restored,  otherwise  the 
parable  which  shadows  lorth  the  final  preservation  oi  the  people  of  God, 
declared  in  Rom.  viii.,  35,  would  have  been  incomplete.  We  see  the 
sovereignty  of  God  in  choosing  Israel,  in  bestowing  on  them  so  many 
advantages,  in  punishing  them  so  severely,  and  making  the  whole  to 
redound  to  his  own  glory  and  the  salvation  of  all  who  are  ordained  to 
eternal  life.  They  have  been  the  chosen  instutnents  employed  for  the  sal- 
vation of  the  world,  and  their  last  end,  after  all  their  wanderings,  and  all 
their  rebellions,  and  all  their  unbelief,  shall  exhibit  them  as  the  true 
circumcision,  who  rejoice  in  Christ  Jesus.  When,  therefore,  the  calling 
of  the  Gentiles,  and  the  rebellion  of  Israel,  are  announced  in  the  strong- 
est terms,  it  is  immediately  added,  "Thus  sailh  the  Lord,  As  the  new 
wine  is  found  in  the  cluster,  and  one  saith  destroy  it  not  for  a  blessing 
is  in  it;  so  will  I  do  for  my  servants' sakes,  that  I  may  not  destroy 
them  all.  And  I  will  bring  tbrth  a  seed  out  of  Jacob,  and  out  of  Judah 
an  inheritor  of  my  mountains ;  and  mine  elect  shall  inherit  it,  and  my 
servants  shall  dwell  there,"  Isa,  Ixv.,  8.  "  As  a  teil  tree,  and  as  an 
oak,  whf)se  substance  is  in  them,  when  they  cast  their  leaves,  so  the  holy 
seed  shall  be  the  substance  thereof,"  Isa,  vi.,  13,  All  this  accords  with 
those  repeated  declarations  of  Scripture  already  referred  to,  in  which  it 
is  said  that  the  Lord  will  never  forsake  his  people,  for  his  great  name's 
sake.  It  likewise  accords  with  the  numerous  and  peculiar  privileges 
conferred  on  Israel  as  a  nation,  as  enumerated  in  the  9th  cluipter  of  this 
Epistle,  and  summed  up  in  these  words,  "  Whose  are  the  lathers,  and  of 
■whom,  as  concerning  the  (lesh,  Christ  came,"  And  consistently  with 
the  whole,  it  is  declared  in  the  sequel  of  the  chapter  belore  us,  that  the 
time  is  coming  when  all  Israel  shall  be  saved,  and  the  natural  branches, 
or  descendants  of  Abraham,  shall  be  graffed  in  again  into  their  own  olive 
tree.  On  these  grounds  it  is  evident,  that  while  those  wlioin  the  Apostle 
calls  the  "  rest  "  of  Israel,  had  in  the  meantime  fallen,  and  although  sue- 


ROMANS   XI.,    17.  549 

cessire  generations  should  behold  Jerusalem  forsaken,  and  Israel  wander- 
ing: without  a  home  through  the  world,  yet  the  restoration  of  the  nation 
shall  hereafter  testify  the  unchangeable  faithfulness  of  that  God,  who,  in 
dividing  to  the  nations  their  inheritance,  "  set  the  bounds  of  the  people, 
according  to  ihe  number  of  the  children  of  Israel." 

Such  is  the  method  by  which  the  Apostle  in  this  verse  continues  to 
substantiate  his  declaration  that  God  had  not  cast  away  his  people.  He 
had  shown  that  their  destruction  could  not  have  been  intended,  since  a 
remnant  was  preserved,  and  he  is  now  proving  that,  as  a  body,  they  shall 
finally  be  restored  to  God's  favor.  In  declaring  the  peculiar  privileges 
of  Israel,  derived  from  their  first  progenitors,  the  Apostle,  by  exhibiting 
their  distinguished  superiority  over  all  other  nations,  lays  a  foundation 
for  the  forcible  warnings,  which,  down  to  the  23d  verse,  he  proceeds  to 
deliver  to  the  Gentiles  who  had  been  received  into  the  covenant  of  God. 
Mr.  Stuart  remarks  of  this  16th  verse,  that  it  is  illustration  rather  than 
argument  ;  But  it  is  an  illustration  which  has  been  adopted  by  the  Spirit 
of  God  as  a  pledge  of  the  event.  If  it  be  not  argument,  it  is  evidence, 
and  IS  recorded  as  a  revelation  of  the  Divine  purpose,  that  the  lump,  or 
body  of  the  nation  of  Israel,  shall  yet  be  holy. 

V.  17. — And  if  some  of  the  branches  be  broken  off,  and  thou,  being  a  wild  olive 
tree,  were  graffed  in  among  them,  and  with  them  partakest  of  tlie  root  and  fatness  of 
the  olive  tree ; 

Before  alleging  anything  further  to  prove  the  future  conversion  of 
the  Jews,  Paul  here,  and  onwards  to  the  25th  verse,  continues  to  em- 
ploy the  figure  of  a  tree  and  its  branches.  In  doing  so,  he  takes  occa- 
sion to  administer  a  salutary  caution  to  the  Gentile  believers.  In  this 
and  liie  following  verses,  down  to  the  25l.h,  he  warns  them  to  beware 
of  self-preference,  or  of  being  puffed  up  against  the  Jews,  on  account 
of  the  blessings  with  which  they  themselves  were  now  favored.  The 
Jewish  nation  was  God's  olive  tree.  They  were  all  the  people  of  God 
in  a  typical  sense,  and  the  greater  part  of  God's  true  people  had  been 
chosen  out  of  them  ;  but  now,  by  their  unbelief,  some  of  the  branches 
were  broken  off  from  the  tree.  By  the  term  "  some,"  as  has  been 
observed,  verse  14,  is  meant  not  all,  Hcb.  iii.,  16;  for  it  implies  that 
others,  as  the  Apostle  had  shown,  verses  2-5,  remained.  And  among, 
or  rather  instead  of,  those  that  were  broken  off,  the  Gentiles,  who  were 
a  wild  olive,  having  had  no  place  in  the  good  olive  tree,  are  now 
made  tlie  children  of  Abraham  by  faith  in  Christ  Jesus,  Gal.  iii.,  26-29. 
They  were  graffed  into  the  good  olive  tree,  whose  root  Abraham  was, 
and  were  made  partakers  of  his  distinguished  privileges.  It  has  some- 
times been  remarked,  that  there  is  no  grafting  in  the  olive  tree.  Bui 
this  makes  no  difference.  The  illustration  from  the  process  of  grafting 
is  the  same,  whether  the  operation  be  performed  in  the  particular  tree 
mentioned,  or  not.     Mr.  Stuart  says,   that  the  wild  olive  "  was  often 

graffed  into  tlie  fruitful  one,  when  it  began  to  decay,  and  thus  not  only 
rought  fruit,  but  caused  the  decaying  olive  to  revive  and  floiirish." 
This,  however,  whetiier  it  be  fact  or  not,  is  not  to  the  purpose  of  the 
Apostle,  for  he  is  beating  down  the  arrogance  of  the  Gentile  believers. 


5r)0  ROMANS    XI.,    19,  20. 

and  not  pointin<f  out  llic  advantages  llicy  occasioned  to  Jews.  Nor  is 
the  stock  ol  llic  olive  liere  supposed  to  be  decayed,  hut  to  be  full  of 
sap  and  fatness,  to  partake  of  which,  and  not  to  hcncfil  the  Iruitful 
olive,  is  the  wild  olive  grafted  into  the  tree. 

V.  IS. — Roast  not  against  the  'jraiiclies  :  but  if  thou  boast,  thou  bearcat  not  the  root, 
but  the  root  thee. 

It  is  probable,  from  what  is  here  said,  that  even  in  the  Apostle's  lime 
the  Gentile  believers  were  beginning  to  exhibit  an  overbearing  disposi- 
tion towards  the  Jews,  and  a  complacent  feeling  of  self-preference.  At 
all  events,  the  sin  against  which  they  are  thus  warned,  well  describes 
the  spirit  that  has  long  prevailed  among  the  Gentiles  who  profess  Chris- 
tianity. What  marvellous  ignorance,  folly,  and  vanity,  are  often  dis- 
played even  in  God's  people.  Nothing  but  the  constant  lessons  of  the 
8pirit  of  God  will  teach  them  that  all  spiritual  diifcrence  among  men  is 
by  God's  grace. 

Bui  if  t/toii  boast. — Whenever  Gcniile  Christians  feel  a  disposition 
to  boast  with  respect  to  the  Jews,  let  them  remember  not  only  that  the 
Jews  were  first  the  people  of  (iod,  but  that  the  first  Christians  were 
also  Jews.  The  Jews  received  no  advantage  from  the  Gentiles  ;  but, 
on  the  contrary,  the  Gentiles  have  received  much  from  the  Jews,  from 
whom  the  gospel  sounded  out — its  first  preachers  being  Jews,  and  of 
whom  even  Ciu-ist  himself,  as  concerning  the  flesh,  came.  The  Gentile 
believers  become  the  children  of  Abraham,  and  all  the  blessings  they 
enjoy  are  in  virtue  of  thai  relation.  Hence  the  covenant,  Jeremiah 
xxxi.,  31,  includes  all  believers  ;  yet  it  is  said  only  to  be  made  with 
the  house  of  Israel  and  Judah. 

V.  19. — Thou  wilt  say  then,  The  branches  were  broken  off,  that  I  might  be 
graffed  in. 

V.  20. — AVell ;  because  of  unbelief  they  were  broken  off,  and  thou  standestby  faith. 
Be  not  high-minded,  but  fear. 

The  Gentile  believers  might  reply,  that  the  branches  were  broken 
oft"  to  give  place  to  them,  and  in  a  certain  sense  this  is  admitted  by  the 
Apostle.  But  unbelief  was  the  cause  of  the  fall  of  the  Jews,  while  it 
is  by  faith  only  that  the  (Jfentiles  stand.  It  was  not  then  on  account  of 
their  superior  merits  that  they  were  graffed  into  the  good  olive  tree, 
since  faith  is  the  gift  of  God,  bestowed  on  wiiom  he  will,  and  therefore 
leaves  no  room  for  boasting  or  self-preference.  Among  the  Gentiles 
who  professed  the  faith,  there  was  soon  a  great  falling  away,  and  "  the 
man  of  sin,"  though  he  boasts  of  being  exclusively  the  good  olive 
tree — the  onlv  true  Church — is  broken  off  altogether,  and  doomed  to 
inevitable  destruction.  It  becomes  all  Christians  to  be  humble,  and  to 
fear  lest  they  also  fall  by  error  of  the  same  kind.  It  is  very  usual, 
when  they  perceive  the  errors  of  other  Christians,  to  glory  over  them. 
This  is  highly  unbecoming.  If  a  Christian  understands  any  part  of  the 
will  of  (iod  of  which  his  brethren  are  still  ignorant,  it  is  God  that  has 
made  the  difference,  A  hauglity  spirit  goeth  before  a  fall ;  and  if 
arrogance  be  indulged  by  any  one,  it  is  likely  that  God  will  give  him  up 


ROMANS    XI.,    23.  551 

to  some  error,  as  pernicious  as  that  into  which  others  whom  he  despises 
have  fallen. 

V.  21. For  if  God  spared  not  the  natural  branches,  take  heed  lest  he  also  spare  not 

thee. 

This  verse  contains  another  argument  by  which  the  Apostle  urges 
the  Gentile  believers  to  humility  and  watchfulness.  If  the  natural 
branches  were  not  spared,  this  was  an  additional  reason  why  those  whom 
he  addressed  should  be  on  their  guard,  lest  they  also  should  fall  through 
unbelief.  It  appears  also  to  be  a  prophetical  intimation  of  the  apos- 
tasy of  the  great  body  of  the  professors  of  Christianity  under  the 
mystery  of  iniquity. 

V.  22. — Behold  therefore  tlie  goodness  and  severity  of  God  :  on  them  which  fell, 
severity  ;  but  toward  thee,  goodness,  if  thou  continue  in  his  goodness  :  otherwise  thou 
also  shalt  be  cut  off. 

The  Apostle  lastly  enforces  his  warning  to  the  Gentile  believers  by 
four#;oncluding  arguments  :  First,  he  calls  on  them  to  behold  the 
severity  of  God's  strict  justice  in  cutting  off  and  casting  out  the  unbe- 
lieving Jews.  Second,  to  consider  his  goodness  in  conferring  unmerited 
favor  "on  the  Gentiles,  who  had  attained  that  righteousness  after  which 
they  were  not  following.  Third,  to  remark  the  necessity  of  continuing 
in  that  goodness,  by  abiding  in  the  faith  of  the  gospel  ;  and.  Fourth,  to 
observe  the  assurance,  that  if  they  abide  not  in  the  faith,  they  should  be 
themselves  cut  off. 

Men  generally  form  in  their  imagination  the  character  of  God  accord- 
ing to  their  own  -nrlination.  It  is  the  duty  of  the  Christian  to  take 
God's  character  as  u  i.  'wen  by  himself.  His  goodness  is  no  evidence 
that  he  will  not  punish  the  "liliy  ;  and  the  most  dreadful  punishment 
of  the  guilty  is  consistent  wUh  the  existence  of  supreme  goodness  in 
the  divme  character.  That  God  will  yet  lay  righteousness  to  the  line,  and 
judgment  to  the  plummet,  is  now  seen  in  his  treatment  of  Israel,  whom 
he  iiad  so  long  spared  after  they  had  sinned  against  him.  Let  none 
imagine,  then,  that  he  will  spare  ihem  if  guilty,  because  they  have  the 
name  of  being  his  people.  Rather  let  them  dread  the  more  terrible 
vengeance  on  that  account.  Tlie  evidence,  that  we  are  the  true  objects 
of  the  goodness  of  God  here  mentioned  is,  that  we  continue  in  it,  by 
continuing  in  the  faith  of  the  gospel.  Contiiming  in  goodness  is  not  to 
be  understood  here  to  mean,  our  continuing  in  a  state  of  integrity,  ac- 
cording to  Mr.  Stuart.  There  is  no  real  dithculty  in  the  expiession, 
continuing  in  God's  goodness.  We  continue  in  God's  goodness  by 
continuing  in  the  faith. 

V.  23.— And  they  also,  if  they  abide  not  still  in  unbelief,  shall  be  graffed  in  :  for  God 
is  able  to  grafi'  them  in  again. 

The  Apostle  having,  from  the  beginning  of  the  17th  verse,  pressed 
upon  tlie  believing  Gentiles  tlie  necessity  of  humility,  now  reverts  to  the 
subject  of  the  future  conversion  of  the  Jews.  In  order  to  furnish  a 
new  proof  of  this  great  event,  he  introduces  a  fourth  argument  (see 
exposition  of  verse  16),  taken  from  the  power  of  God.     God  is  able  to 


552  ROMANS    XI.,    25. 

gruff  them  m  a^ain. — According  lo  ihe  figure  which  the  Aposlle  had 
been  iMii|)l()viMi!;  rcspt'clini,^  ihc  casting  ofT  and  tlic  restoration  of  that 
part  of  llio  Jewish  nation  that  was  hlindcd,  comparing  thcin  to  l)ranchca 
brt)ken  off,  th«Me  might  seem  to  he  no  probabihty  that  they  could  be  re- 
stored. When  branches  are  severed  from  a  tree,  tliey  wither,  and  can- 
not be  rephicech  Paul,  therefore,  here  refers  to  the  power  of  (lod. 
What  is  not  done  in  nature,  and  cannot  be  effected  by  the  power  of  man, 
will  be  done  by  (lod,  with  whom  all  things  are  possible.  He  is  able 
to  make  the  dry  bones  live,  and  to  restore  the  severed  branches  of  the 
Jewish  nation.  Some  argue  that,  because  the  grafting  of  the  Jews  into 
the  olive  tree  here  spoken  of  is  conditional,  it  is  not  promised.  But  the 
Apostle's  design  is  evidently,  even  in  this  verse,  to  excite  hopes  by 
showing  its  possibility.  There  is  no  other  ground  of  exclusion  with 
respect  to  them  but  unbelief.  If  that  sin  were  subdued  they  would  be 
received.  Uod  is  able  to  graff  them  in  if  they  believe,  and  he  is  able 
also  to  give  them  faith. 

V.  24. — For  if  thou  wert  cut  out  of  the  olive  tree,  which  is  wild  by  nature,  and 
wert  grnflcd  contrary  to  nature  into  a  f^ood  olive  tree  ;  how  much  more  shall  these, 
which  be  the  natural  branches,  be  graffed  into  their  own  olive  tree  ? 

The  former  argument,  drawn  from  God's  power,  is  here  further 
insisted  on.  Tlie  Jews  were  so  obstinately  prejudiced  against  the 
gospel,  that  it  seemed  very  improbable  that  they  should  ever  embrace 
the  truth.  But  the  Apostle  had  declared  the  possibility  of  this  being 
accomplished  liy  the  mighty  power  of  Ciod.  He  now  shows  its 
probability.  If  the  d'entiles,  he  says,  who  were  strangers  to  the  cove- 
nants of  promise,  have  been  graffed  into  the  good  olive  tree,  how  much 
more  is  it  to  be  expected  that  the  descendants  of  the  Patriarchs,  to 
whom  the  promises  were  made,  and  who  are,  therefore,  the  natural 
branches,  shall  be  graffed  into  their  own  olive  tree. 

V.  25. — For  I  would  not,  brethren,  that  ye  should  be  ignorant  of  this  mystery  (lest 
ye  should  be  wise  in  your  own  conceits),  that  blindness  in  part  is  happened  to  Israel, 
until  the  fulness  of  the  Gentiles  be  come  in 

Having,  in  the  two  preceding  verses,  exhibited  first,  the  possibility, 
and  next  the  probability  of  the  restoration  of  the  Jews,  according  to  the 
order  of  God's  providence,  the  Apostle,  in  this  and  the  following  verses, 
down  to  the  28lli,  goes  on  to  prove  the  certainty  of  the  future  conver- 
sion and  restoration  of  Israel.  He  here  addresses  the  (Jentiles  as  his 
brethren,  thus  expressing  his  affection  for  them,  and  stimulates  their 
attention,  bv  declaring  that  he  was  about  to  reveal  to  them  a  mystery — 
a  thing  hitherto  hidden  or  unknown.  The  restoration  of  the  Jews  is 
called  a  mystery,  for  though  declared  in  the  Scriptures,  it  was  not 
understood.  And  in  this  mystery  there  were  two  parts,  both  of  which 
are  here  unfolded  ;  first,  that  blindness  is  happened  to  Israel  in  part 
only  ;  and,  secondly,  that  this  blindness  should  continue  till  the  fulness 
of  the  Gentiles  be  come  in.  This  mystery  was  opened  to  prevent  the 
Gentiles  from  being  tvise  in  their  ovm  conceits,  that  is,  from  being 
puffed  up  on  account  of  the  preference  they  now  enjoyed.  Ignorance 
of  the  Scriptures  is  the  cause  of  high-mindedness  in  Christians.     They 


ROMANS   xt.,   26.  553 

are  often  arrogant  and  contornptuous  ilirn\igh  wniit  of  knowledge.  In 
the  absence  of  real  knowledge,  tliey  oflen  su'^posn  thai,  they  have  a 
true  nnderstanduig  of  things  with  wliich  they  arc  slill  ntiacquaintcd,  and 
are  thus  vain  and  conceited. 

Blindness  in  'part  is  happened  to  Israel. — This  does  not  mean  that 
their  blindness  was  only  partial,  and  limited  in  degree,  for  it  was  total 
and  complete  ;  but  that  it  did  not  extend  to  all  Israel,  but  only  to  a 
part,  though  indeed  the  far  greater  part.  It  is  a  consolation  that  the 
Jews  are  under  no  exclusion  that  forbids  the  preaching  of  the  gospel  to 
them,  and  using  every  effort  for  their  conversion.  Though  the  national 
rejection  will  continue  till  the  appointed  time,  yet  individuals  from 
among  them  may  at  any  period  be  brought  to  the  knowledge  of  (Jod. 
This  fact  is  of  great  importance.  They  are  excluded  only  through 
unbelief,  and  this  unbelief  is  not  affirmed  of  all,  but  only  of  a  part. 

Until  the  fulness  of  the  Gentiles  be  cnme  in. — Here  is  the  clearest 
attestation  that  the  blindness  of  the  Jews  will  yet  cease,  not  only  as  to 
individuals,  but  as  to  the  body.  It  is  not  stated  at  what  time  this  will 
happen,  but  it  is  connected  with  the  fulness  of  the  Gentiles.  The 
fulness  of  the  Gentiles  is  the  accession  of  the  Gentiles  to  the  body  of 
Christ.  Here  we  have  another  glorious  truth  presented  for  our  conso- 
ation.  The  world  has  hitherto  groaned  under  heatlien  and  ant.ichris- 
tian  idolatry,  but  the  time  will  come  when  the  kingdoms  of  this  world 
shall  become  the  kingdoms  of  our  Lord,  and  of  his  Christ ;  and  this 
will  be  closely  connected  with  the  recovery  of  the  Jews  from  their 
unbelief.  This  declaration  of  the  Apostle  coincides  with  that  remarka- 
ble prediction  of  our  blessed  Lorl  ;  "  Jerusalem  shall  be  trodden  down 
of  the  Gentdes,  until  the  times  <.f  the  (jentiles  be  fulfilled." 

V.  2G. — And  so  all  Israel  sh  dl  be  saved  :  as  it  is  written,  There  shall  come  out  of 
Sion  the  Deliverer,  and  shall  turu  away  u;igodliaess  from  Jacob. 

Here  the  Apostle  further  unfolds  the  inystery  of  which  he  would 
not  have  his  brethren  to  be  ignorant.  In  the  foregoing  verse  he  had 
declared  that  blindness  had  come  upon  Israel — that  blindness  which  he 
had  before  shown  was  inflicted  on  part  of  the  Jewish  nation  by  the 
judgment  of  (rod,  verses  8-10,  which  would  continue  till  a  certain 
period  was  accomplished.  He  now  declares  that  at  that  period  all 
Israel  shall  be  saved.  The  rejection  of  Israel  has  been  general,  but 
at  no  period  universal.  This  rejection  is  to  continue  till  the  fulness  of 
the  Gentiles  shall  come  in.  Then  the  people  of  Israel,  as  a  body,  shall 
be  brought  to  the  faith  of  the  gospel.  Such  expressions  as  that  "  all 
Israel  shall  be  saved,"  are  no  doubt,  in  certain  situations,  capable  of 
limitation  ;  but  as  no  Scripture  demands  any  lindtation  of  this  expres- 
sion, and  as  ihe  opposition  here  stated  is  between  a  part  and  all,  there 
is  no  warrant  to  make  any  exception,  and  with  God  this,  like  all  other 
things,  is  possible. 

As  it  IS  written. — "  Whether  Isaiah  in  lix.,  20,"  says  Mr.  Stuart, 
"  had  respect  to  the  salvation  of  gospel  times,  has  been  called  in  ques- 
tion. But  the  context  seems  to  me  very  clearly  to  indicate  tins." 
But  why  are  we  to  rtst  our  conviction  on  this  point  on  our  view  of  the 


554  ROMANS    XI.,    26, 

coniioction  ?  Tlic  Apostle's  (niotalioii  of  tlic  words  is  gronnfl  sufficient 
lo  bear  llio  coiuliisioii.  This  intllKHl  of  treating  llie  Apostle's  quota- 
lions  of  prophecy  should  he  most  strenuously  opposed.  That  it  is  pro- 
pliecy  ought  to  be  rested  on  the  ground  of  its  being  quoted  as  prophecy. 
"  And  even  if  he  had  respect  to  temporal  deliverance,"  Mr.  Stuart 
contiinies,  "  there  can  be  no  diiriculiy  in  the  Apostle's  using  his  words 
as  tlie  vehicle  of  conveying  his  own  thoughts,  with  regard  to  spiritual 
deliverance."  There  is  indeed  no  diiricultv  in  supposing  that  the  same 
prophecy  may,  in  its  jirimary  sense,  refer  to  a  temporal  deliverance, 
and  in  its  secondary,  to  a  s))irilual  deliverance.  But  there  is  a  very 
great  difficulty  in  supposing  that  the  Apostle  would  cite  a  prophecy  re- 
specting a  temporal  deliverance,  which  had  no  reference  to  the  deliver- 
ance of  which  he  was  speaking.  This  would  be  very  puerile.  It 
would  be  worse  than  puerile — it  would  be  a  perversion  of  Scripture. 
It  would  be  employing  a  false  argument. 

T/icrc  shall  conic  uut  of  Sion  the  deliverer,  and  shall  turn  away 
ungodliness  from  Jacob. — Mount  Zion  was  the  special  residence  of 
the  God  of  Israel  ;  and  out  of  Zion  was  to  go  forth  the  law,  and  the 
word  of  the  Lord  from  .Jerusalem,  Isa.  ii.,  3.  And  though  Israel  has 
for  a  long  time  departed  from  him,  yet  thither  at  length  will  the  Re- 
deemer return,  and  make  his  word  and  law  powerful  to  restore  them 
unto  himself.  "  He /shall  set  up  an  ensign  for  the  nations,  and  shall 
assemble  the  outcasts  of  Israel,  and  gather  together  the  dispersed  of 
Judaii  from  the  four  corners  of  the  earth,"  Isa.  xi.,  12. 

The  Deliverer,  ^-c.  — These  words  are  quoted  from  Isa.  lix.,  20, 
"  And  the  Redeemer  shall  come  to  Zion,  and  unto  them  that  turn  from 
transgression  in  Jacob."  Here  it  is  said  that  the  Redeemer  or  Deli- 
verer shall  come  lo  Zion  ;  but  if  he  come  out  of  Zion  he  must  have 
come  to  it  previously  ;  as  it  is  said,  Psal.  xiv.,  7,  "  Oh,  that  the  salva- 
tion of  Israel  were  come  out  of  Zion."  Besides,  it  is  added,  he  shall 
come,  namely  out  of  Zion,  to  them  who  turn  from  transgression  in 
Jacob ;  and  such  must  thus  have  been  turned  by  him.  We  may  be 
assured  that  the  Apostle,  speaking  by  the  same  Spirit  as  the  Prophet, 
and  directed  by  the  Spirit  to  quote  him,  has  substantially  given  the 
meaning  of  his  words.  If  Jacob  be  turned  away  from  transgression,  it 
is  this  Deliverer  who  will  accomplish  the  object. 

In  this  prophecy,  in  the  59tli  chapter  of  Isaiah,  (iod  is  represented  as 
doing  two  things.  One  is  to  reproach  the  Jews  with  the  multitude  and 
enormity  of  their  transgressions,  and  the  other  lo  promise  to  them  the 
redemption  of  the  Messiah,  and  by  him  an  everlasting  covenant. 
When,  therefore,  all  nations  shall  be  given  lo  the  Messiah,  and  submit 
to  his  authority,  the  prophecies  concerning  him  will  be  fulfilh-d  in  their 
utmost  extent,  and  his  reign  over  all  the  earth  will  be  established. 
After  having  subdued  to  liimsclf  the  whole  of  the  (»entiles,  he  will  not 
forgot  the  family  of  Abraham,  his  friend,  in  whom,  according  to  his 
promise,  all  the  families  of  the  earth  were  lobe  blessed.  Jews  and  (Jen- 
tiles  shall  be  all  united  in  Oirist,  and  the  whole  earth  shall  be  filled 
with  uie  glory  of  the  Lord.  Then  what  is  predicted  by  the  Prophet 
Hosea  iii.,  4,  both  concerning  the  present  and  future  condition  of  the 


ROMANS   XI.,   27.  555 

Jews,  will  all  have  been  strikingly  accomplished  :  "  For  the  children  of 
Israel  shall  abide  many  days  without  a  king,  and  without  a  prince,  and 
without  a  sacrifice,  and  without  an  image,  and  without  an  ephod,  and 
without  teraphim.  Afterwards  shall  the  children  of  Israel  return,  and 
seek  the  Lord  their  God,  and  David  their  king  ;  and  shall  fear  the 
Lord  and  his  goodness  in  the  latter  days."  "  Oli  that  the  salvation  of 
the  Lord  were  come  out  of  Zion  !  When  the  Lord  bringeth  back  the 
captivity  of  his  people,  Jacob  shall  rejoice,  and  Israel  shall  be  glad," 
Psal.  xiv.,  7. 

^he  comuig  of  the  deliverer  to  Zion  is  not  to  be  understood  of  any 
personal  appearance.  Jesus  Christ  has  personally  appeared  once  on 
earth,  and  he  will  appear  the  second  time  when  he  comes  without  sin, 
unto  salvation.  The  Scriptures,  however,  speak  in  different  ways  of 
his  coming,  though  not  in  person  ;  as  of  his  coming  to  set  up  his  king- 
dom, John  xxi.,  22  ;  his  coming  at  death  and  for  judgment,  Matt,  xxiv., 
44,  50  ;  his  coming  for  chastisement,  Rev.  ii.,  5  ;  his  coming  in  grace 
and  love,  John  xiv.,  23  ;  Rev.  iii.,  20.  And  at  the  appointed  time  he 
will  come  to  Zion   in  his  power  by  his  Spirit. 

V.  27. — For  this  is  my  covenant  unto  them,  when  I  shall  take  away  their  sins. 

This  refers  to  the  verse  which  follows  the  one  above  quoted,  Isa.  lix., 
21.  "As  for  me,  this  is  my  covenant  with  them,  saith  the  Lord,  my 
Spirit  that  is  upon  thee,  and  my  words  which  I  have  put  in  thy  mouth, 
shall  not  depart  out  of  thy  mouth,  nor  out  of  the  mouth  of  thy  seed, 
nor  out  of  the  mouth  of  thy  seed's  seed,  saith  the  Lord,  from  hence- 
forth and  for  ever."  These  words  are  addressed  to  the  Redeemer,  the 
Restorer  of  Israel,  when  God  shall  take  away  their  sins.  This  gra- 
cious covenant  is  fully  developed,  Jer.  xxxi.,  31,  34  ;  and  again,  xxxii., 
37,  39  ;  where  the  declaration  referred  to  in  the  foregoing  verse,  of 
turning  away  ungodliness  from  Jacob,  is  more  fully  expressed.  The 
Apostle  grounds  his  conclusion  from  the  prophecy  on  the  fact,  that  God 
in  these  words  speaks  of  a  time  when  he  would  take  away  the  sins  of 
Israel  as  a  body,  and  so  all  Israel  shall  be  saved. 

The  first  characteristic  of  this  covenant  to  Israel,  as  declared  by 
Jeremiah,  is,  that  it  will  be  eternal,  in  opposition  to  the  former  covenant, 
which  was  temporary  and  was  disannulled.  "  Not  according  to  the  cove- 
nant that  I  made  with  their  fathers,  in  the  day  that  I  took  them  by  the 
hand,  to  bring  them  out  of  the  land  of  Egypt  :  which  my  covenant 
they  brake,  allhough  I  was  an  husband  unto  them,  saith  the  Lord." 
But  why  shall  it  be  eternal  ?  Why  shall  it  not  be  broken  as  the  first 
covenant  was  ?  The  reason  is,  "  I  wdl  put  my  law  in  their  inward 
parts,  and  write  it  in  their  hearts,  and  will  be  their  God,  and  they  shall 
be  my  people."  Here  is  a  manifest  distinction  between  this  and  the 
former  covenant,  in  which  the  law  was  written  outwardly  in  tables  of 
stone  ;  and  therefore  violated,  as  not  being  put  in  the  hearts  of  the 
people.  Under  this  covenant,  too,  it  is  said  that  they  shall  all  know 
the  Lord.  He  will  fill  their  miiids  with  the  knowledge  of  bimsclf,  by 
his  Spirit  communicated  to  them,  which  formerly  he  had  not  done. 
God,  it  is  added,  will  also  forgive  their  iniquity,  and  will  remember 


656  ROMANS   XI.,   28. 

their  sin  no  nnorc.  This  is  pcc\iliar  lo  ihe  evangelical  covenant,  which 
provides  a  real  aloncrnenl  for  sin,  which  could  nol  be  removed  hy  ilie  sa- 
crifices under  the  law.  In  these  respects  the  covenant  here  referred  lo  is 
distiniTuishod  from  the  former  covenant,  and  will  prove  effeciiial  for  the 
salvation  of  all  Israel.  Immediately  after  the  annunciation  (jf  this  pro- 
phecy, it  is  solemnly  and  repeatedly  averred,  that  it  shall  he  an  unchan^rc- 
able  covenant ;  and  that  sooner  than  Israel  shall  ai^ain  be  cut  ofl'.  the 
most  inviolable  laws  of  ('od's  providence  in  tlie  government  of  naiure 
shall  be  revoked.  "  Thus  saith  the  Lord,  which  givcth  the  sun  for  a 
light  by  day,  and  the  ordinances  of  the  moon  and  of  the  stars  for  a  lif^ht 
by  night,  which  divideth  the  sea  when  the  waves  thereof  roar  ;  The  Lord 
of  Hosts  is  his  name  :  If  those  ordinances  depart  from  before  me,  saith 
the  Lord,  then  the  seed  of  Israel  also  shall  cease  from  being  a  nation 
before  me  for  ever.  Thus  saith  the  Lord  ;  if  heaven  above  can  be  mea- 
sured, and  the  foundations  of  the  earth  searched  out  beneath,  I  will  also 
cast  off  all  the  seed  of  Israel,  for  all  that  they  have  done,  saith  the  Lord." 
Israel,  then,  shall  be  restored  lo  their  own  land,  which  (}od  gave  to 
Abraham  for  an  everlasting  possession.  God  hath  said  that  he  will 
make  a  full  end  of  all  the  nations  whither  he  had  driven  them,  but  he 
will  not  make  a  full  end  of  them,  Jer.  xlvi.,  28.  "  Thus  saith  the  Lord 
God,  Behold  I  will  take  the  children  of  Israel  from  among  the  heathen, 
whither  they  be  gone,  and  will  gather  them  on  every  side,  and  bruig 
them  into  their  own  land  ;  and  I  will  make  them  one  nation  in  the  land 
upon  the  mountains  of  Israel,  and  one  king  shall  be  king  to  them  all : 
and  they  shall  be  no  more  two  nations,  neither  shall  they  be  divided  iiilo 
two  kingdoms  any  more  at  all :  and  David  my  servant  shall  be  king 
over  them  ;  and  they  shall  have  one  shepherd  :  they  shall  also  walk  in 
mv  judgments,  and  observe  my  statutes  and  do  them.  And  they  shall 
dvvell  in  the  land  that  I  have  given  unto  Jacob  my  servant,  wherein 
your  fathers  have  dwelt,  and  they  shall  dwell  therein,  even  they  and 
their  children  for  ever,"  Ezek.  xxxvii.,  21,  25.  "And  I  will  plant 
them  upon  their  land,  and  they  shall  no  more  be  pulled  up  out  of  iheir 
land  which  I  have  given  them,  saith  the  Lord  thy  God,"  Amos  ix.,  15. 

V.  2S. — As  concerning  the  gospel,  they  are  enemies  for  your  sakes  :  but  as  touching 
the  election,  they  are  beloved  J'or  tlie  fathers'  sakes. 

The  Apostle  next  obviates  an  objection  that  might  be  brought  against 
the  future  recall  of  the  Jews.  The  great  body  of  the  nation — all  whom 
the  Apostle  declared  to  be  judicially  blinded — were  now  the  enemies 
of  God,  with  respect  to  the  gospel.  They  had  rejected  God's  message 
by  his  Son,  and  thus  proved  themselves  his  enemies  while  they  called 
him  their  God.  The  Gentiles,  then,  might  object,  how  can  the  Jewish 
nation  ever  be  graffed  in  again,  seeing  they  have  thus  refused  lo  listen 
to  God's  message  of  reconciliation  ?  This  the  Apostle  answers  ;  first, 
he  grants  that  they  were  indeed  enemies  to  God,  and  were  dealt  with 
as  f  nemies  for  their  contempt  and  disbelief  of  the  gospel.  In  the  next 
pla:e,  he  ^ys,  that  this  was  for  the  sake  of  the  Gentiles,  or  on  their 
account.  The  rejection  of  the  Jews  was,  in  the  inscrutable  counsels 
of  Jehovah,  connected  wit'i  and  overruled  for  the  salvation  of  tiie  Gen- 


ROMANS   XI.,    29,  557 

tiles.  Some  understand  the  words,  "  for  your  sakes,"  as  importing  that 
the  Jews  were  enemies  to  God  because  of  his  sending  llie  gosoel  to 
the  Gentiles.  Tliis,  no  doubt,  gave  the  Jews  great  offence,  but  it  was 
before  this  event  that  they  rejected  and  crucified  Christ. 

Bat  as  touching  the  election. — The  election  here  spoken  of  is  not 
the  election  to  eternal  life,  as  that  of  the  remnant,  according  to  the 
election  of  grace,  ver.  5.  The  Apostle  is  now  speaking  of  the  great 
body  of  the  nation,  called  the  "  rest,"  ver.  7,  namely,  those  tiiat  were 
blinded,  and  the  branches  broken  off,  wiio,  in  respect  of  the  gospel, 
"were  enemies"  to  (Jod.  This  election  is  of  the  nation  of  Israel  to 
be  the  people  of  God,  in  that  sense  in  which  no  other  nation  ever  was  ; 
according  to  which  they  are  so  often  called  his  people,  2  Sam.  vii.,  23, 
24,  &c.  The  election  of  Israel  ''  after  the  flesh  "  was  typical  of  the 
election  of  the  true  Israel  of  God — even  all  believers,  contrasted  with 
those  who,  although  of  Israel,  were  not  Israel,  ch.  ix.,  6.  God  had 
chosen  the  Jews  to  be  a  special  people  unto  himself,  Deut.  vii.,  6, 
''  Thou  art  a  holy  people  unto  the  Lord  thy  God  :  the  Lord  thy  God 
hath  chosen  thee  to  be  a  special  people  unto  himself"  Yet  they  had 
not  a  heart  to  fear  the  Lord,  Deut.  v.,  29  ;  and  they  belonged  only  to 
that  covenant  which  made  notliing  perfect,  according  to  which  the  law 
was  given  to  them  externally,  and  not  wrilien  in  their  hearts,  which, 
consequently,  they  brake,  Jer.  xxxi.,  32. 

On  the  ground  of  this  national  election  of  Israel,  the  Apostle  Peter, 
when  he  called  them  to  repentance,  addressed  them  in  these  words  : 
"  Repent,  and  be  baptized  every  one  of  you,  in  the  name  of  Jesus 
Christ  for  the  remission  of  sins,  and  ye  shall  receive  the  gift  of  the 
Holy  Ghost.  For  the  promise  is  unto  you,  and  to  your  children,"  Acts 
ii ,  38.  And  again — "  Repent  ye,  therefore,  and  be  converted,  that 
your  sins  may  be  blotted  out.  Ye  are  tlie  children  of  the  prophets, 
and  of  the  covenant  which  God  made  with  our  fathers,  saying  unto 
Abraham,  And  in  thy  seed  shall  all  the  kindreds  of  the  earth  be  blessed. 
Unto  you  first,  God  having  raised  up  his  son  Jesus,  sent  him  to  bless 
you,  in  turning  away  every  one  of  you  from  his  iniquities,"  Acts  iii., 
19,  26. 

Beloved  for  the  fathers'  sakes. — The  election  of  the  nation  of  Israel 
was  made  on  account  of  their  fathers,  "  Because  he  loved  thy  fathers, 
therefore  he  chose  their  seed  after  them."  And  again,  "  Only  the  Lord 
had  a  delight  in  thy  fathers  to  love  them,  and  chose  their  seed  after 
them,  even  you,  above  all  people,  as  it  is  this  day,"  Deut.  iv.,  37  ;  x., 
15.  It  is  immediately  added,  "Circumcise  therefore  the  foreskin  of 
your  heart,  and  be  no  more  stiff-necked  ;"  which  proves  that  they  were 
not  Jews  inwardly,  Romans  ii.,  2S.  Compared  as  they  were,  to  a 
woman  belovq^l  of  her  friend,  yet  an  adulteress,  their  election  as  a 
nation  was  only  external,  as  is  verified  throughout  their  whole  history. 

V.  2'J. — For  the  gifts  and  calling  of  God  are  without  repentance 

The  Apostle  here  announces  a  general  truth  applicable  to  the  case 
before  him.     The  purposes  of  God  are  unchangeabie,  and  his  gifts  and 


558  ROMANS    XI.,    30. 

callings  irrevocable,  so  that  the  nalion  of  Israel  cannot  be  deprived  of 
what  lie  engaged  to  do  for  them.  What  he  has  given  them  lie  will  not 
withthuw,  and  iiis  choice  of  ihem  as  his  special  people  never  can  be 
altered.  Calling  is  in  this  verse  eqiiivalerit  to  election  in  the  preceding. 
This  election  or  calling  as  a  nation  cannot  be  revoked,  and  that  national 
election  was  connected  with  and  subservient  to  the  election  to  eternal 
life  of  multitudes  of  their  descendants,  at  the  period  when  all  Israel 
shall  be  saved.  For  this  purpose  it  was,  that  at  the  destruction  of  Je- 
rusalem the  whole  Jewish  nation  was  not  exterminated  :  "  Except," 
said  our  blessed  Lord,  "those  da^'s  should  be  shortened,  there  should 
no  flesh  be  saved  :  but  for  the  elect's  sake  those  days  shall  be  short- 
ened,'' Matt,  xxiv.,  22.  The  term  elect  here  cannot  be  applicable  to 
those  Jews  who  had  then  embraced  the  gospel,  for  the  tribulations  of 
those  days,  even  had  they  not  been  shortened,  would  not  have  caused 
their  destruction,  scattered  as  they  were  through  many  countries.  It 
must  refer  to  the  elect  of  God  in  that  future  age,  when  all  Israel  shall 
be  saved.  It  was  for  tlieir  sakes,  who  were  to  descend  from  the  Jewish 
people,  that  the  destruction  of  that  people  was  limited,  and  for  which 
God  was  pleased  to  preserve  a  part  of  them,  and  continues  to  preserve 
them  to  this  day.  The  same  reason,  then,  for  this  miracidous  preser- 
vation, had  likewise  been  given  by  the  Prophet  Isaiah,  "  Thus  saith 
the  Lord,  as  the  new  wine  is  found  in  the  cluster,  and  one  saith,  destroy 
it  not ;  for  a  blessing  is  in  it :  so  will  I  do  for  my  servants'  sakes,  that 
I  may  not  destroy  them  all.  And  I  will  bring  forth  a  seed  out  of  Jacob, 
and  out  of  Judah  an  inheritor  of  my  mountains  :  and  mine  elect  shall 
inherit  it,  and  my  servants  shall  dwell  there,"  Isaiah  Ixv,,  8. 

V.  30.— For  as  ye  in  times  past  have  not  believed  God,  yet  have  now  obtained  mercy 
through  their  unbelief: 

Here,  and  in  the  following  verse,  the  Apostle  produces  the  last  confir- 
mation of  his  assertion  that  God  had  not  cast  away  his  people,  which  is 
further  referred  to  in  the  32d  verse,  and  is  to  this  effect ;  as  the  Gentiles 
have  experienced  mercy  after  a  long  period  of  alienation  from  God,  in 
like  manner  the  Jews  will  at  last  receive  mercy.  Whether  the  original 
be  translated  liave  nut  ohci/cd  or  liuve  not  bclicied,  it  comes  to  the  same 
thing.  The  unbelief  or  disobedience  of  the  Gentiles  in  former  times, 
after  they  lost  ihe  knowledge  of  i/ic  ri<:,}ifcousncss  of  (lod,  preached  to 
the  world  by  Noah,  2  Peter  ii.,  5,  respected  not  his  word,  Init  the  know- 
ledge of  God  as  revealed  in  his  works.  This  unbelief  or  disobedience, 
during  their  heathenish  state,  although  not  so  aggravated,  is  as  properly 
a  ground  of  their  condemnation  as  the  rejection  of  the  gospel  by  the 
Jews.  It  is  on  this  account  that  the  Apostle  says,  chapter  i.,  20,  that 
they  were  without  excuse  ;  and,  in  chaj)ter  ii.,  14,  that  a»inany  as  have 
sinned  without  law  (the  written  law)  shall  prrisli ;  and  in  the  14th  and 
15th  verses,  he  assumes  as  the  reason,  that  they  had  the  work  of  the 
law — what  it  teaches — which  they  tiansgressed,  written  in  their  hearts. 

Yet  have  notv  obtained  mercy. — The  calling  of  the  Gentiles  out  of 
the  darkness  and  pollution  of  Paganism,  was  the  result  of  the  pure 
mercy  of  God.     How  diflferent  is  the  language  of  many  on  this  subject ! 


ROMANS   XI,,   32.  559 

They  seem  to  think,  that  as  the  heathens  have  not  enjoyed  the  benefit 
of  the  revelation  of"  grace,  it  would  be  unjust  to  condemn  them  for  their 
transgressions. 

Through  their  imhelief. — Nothing  can  be  plainer  than  that  in  God's 
plan  it  was  necessary  that  the  Jews  should  reject  the  gospel,  in  order 
that  it  should  be  given  to  the  Gentiles  ;  yet,  why  this  was  necessary  we 
cannot  tell.  As  tar  as  appears  to  us,  God  might,  from  the  very  first, 
have  made  both  Jews  and  Gentiles,  to  any  extent,  equally  partakers  of 
his  grace,  as  he  has  promised  he  will  do  at  last.  Let  us  be  satisfied 
that  God  has  told  us,  that  a  contrary  mode  of  proceeding  was  necessary, 
without  any  vain  attempts  to  develope  the  grounds  of  this  necessity, 
which  he  himself  has  not  revealed.  The  belief  of  many  in  the  word  of 
God  appears  not  to  go  further  than  wdiat  they  imagine  they  can  account 
for.  To  anything  beyond  this  they  refuse  to  hearken.  This  is  not 
faith. 

V.  31. — Even  so  have  these  also  now  not  believed,  that  through  your  mercy  they  also 
may  obtain  mercy. 

God  abandoned  the  Jews  to  unbelief,  in  order  that  their  restoration 
might  prove  as  signal  an  exhibition  of  mercy  as  the  grace  now  bestowed 
on  the  idolatrous  heathens.  Had  the  Jews  all  received  the  gospel  at 
first,  both  they  and  the  world  at  large  would  have  been  inclined  to  be- 
lieve that  they  did  not  need  the  same  conversion,  or  the  same  grace  as 
the  Gentiles.  This  would  have  confirmed  the  view  which  they  hold  of 
themselves  as  by  hereditary  descent  from  Abraham  entitled  to  heaven, 
and  the  privileges  of  Messiah's  kingdom.  But  when  they  have  cruci- 
fied the  Son  of  God,  and  continued  in  the  most  blasphemous  rebellion 
against  him  for  so  many  hundred  years,  their  conversion  will  display 
mercy  as  distinguished  as  the  mercy  that  called  the  Gentiles,  which  fol- 
lowed not  after  righteousness,  and  were  not  seeking  God.  If  the  unbe- 
lief of  the  Jews  w-as  the  occasion  of  showing  mercy  to  the  Gentiles,  so 
the  mercy  shown  to  the  Gentiles  shall  be  the  occasion  of  showing  mercy 
to  the  Jews.  Your  mercy. — The  same  mercy  that  saved  the  believing 
heathens,  without  any  mixture  of  merit,  shall  save  the  Jews ;  and 
through  the  effect  of  that  mercy  shown  to  the  Gentiles  the  Jews  shall 
obtain  mercy. 

V.  32. — For  God  hath  concluded  them  all  in  unbelief,  that  he  might  have  mercy  upon 
all. 

As  the  conclusion  of  the  foregoing  discussion  respecting  the  restora- 
tion of  the  Jews,  and  the  calling  of  the  Gentiles,  the  Apostle  here  refers 
to  the  present  state  of  the  Jews,  and  the  past  state  of  the  Gentiles.  He 
declares  the  perversity  and  unbelief  of  all  who  have  been  saved,  without 
exception,  and  shows  that  their  salvation  is  solely  the  effect  of  the  mercy 
of  God.  God  has  shut  them  up  in  unbelief  under  the  guilt  and  power 
of  sin,  like  condemned  criminals  in  prison,  without  any  possibility  of 
escaping,  ekcept  by  means  of  that  salvation  which,  in  his  good  plea- 
sure, is  provided  for  their  deliverance.     The  Gentiles  who  believed  had 


560  ROMANS    XI.,    32. 

been  formoily  in  lliis  condition,  now  it  was  the  case  with  the  great  body 
of  thf  niition  of  tin-  Jews. 

God  havini^  thus  lufn  pleased  alteinaft'ly  to  shut  up  Jews  and  Gen- 
tiles in  unhelief,  it  will  thus  H])pear,  that  Loth  the  one  and  the  other  are 
called  to  the  knowledge  ol"  himself,  out  of  pure  racrcy.  He  had  left 
men  to  walk  in  (heir  own  ways,  having  abaniloned  the  nations  of  the 
earth  to  that  state  ol'  blituhiess  and  misery  in  whieii  they  were  j)lungcd. 
Duiing  that  period  he  oidy  manifested  himself  to  the  liunily  ol  Al.iaham, 
and  to  a  small  nation,  by  whidi  he  elearly  testified  that  the  conmiunica- 
tion  which  he  chose  still  to  hold  with  men  proceeded  solely  fioin  grace 
and  his  own  good  pleasure.  For,  if  it  had  been  in  any  mariner  due, 
why  was  it  not  granted  to  all  1  Or  if  not  granted  to  all,  at  least  to.  the 
greater  nun»ber,  and  not  limited  to  so  small  a  portion  1  Israel,  however, 
forgot  this  distinguishing  favor  of  God,  and  regauled  it  as  a  privilege 
necessaiily  .  ttached  to  their  descent  from  Abraham,  not  remembeiing 
that  Al)raham  himself  had  been  chosen  from  the  mass  of  idolators, 
and  that  they  had  been  slaves  in  Egypt,  addicted  to  the  superstitions  of 
that  country.  God  was  now  pleastd  to  shut  up  them  also  in  unLelief, 
and  to  turn  to  those  nations  which  neither  knew  him,  nor  were  inquiiing 
after  him.  l<y  doing  so  his  gratuitous  mercy  was  revealed  anew,  and 
exhibited  to  men  and  angels.  Besides  thi^  reason  for  the  restriction  of 
his  peculiar  revelation  of  grace  at  the  beginning  to  the  Israelites  alone, 
it  would  seem  that  (jod  purposeil  to  allow  the  empire  of  Satan  to  attain 
all  the  povvei  and  extent  of  which  it  was  capable,  that,  on  the  one  hand, 
the  greatness  of  human  depravity  might  appear  in  all  its  direful  effects, 
so  that  in  the  example  of  the  miserable  state  of  men  thus  abandoned  to 
themselves,  those  wl  om  God  had  chosen  may  see,  as  in  a  failhiul  mirror, 
the  hide()usn(ss  of  sin,  as  well  as  the  necessity  lor  the  grace  of  God. 
On  the  other  hand,  by  this  means  the  woik  of  the  redemption  of  the 
Messiah  is  exalted,  and  its  glory  fully  exhibited.  At  first,  God  showed 
"  his  word  unto  Jacob,  his  statutes  and  liis  judgments  unto  Israel."  And 
it  is  added,  "  lie  hath  not  dealt  so  with  any  nation  ;  and  as  for  his  judg- 
ments, they  have  not  known  them,"  Psalm  cxivii.,  19,  20. 

The  Je^^s  were  thus  preserved  from  idolatry  into  which  the  other 
nations  had  fallen  ;  and,  although  the  covenant  under  which  they  had 
been  placed  was  abolished,  they  still  continued  under  its  bondage.  Gal. 
iv.,  25.  God  himself  hardened  their  hearts,  and  abandoned  them  to 
their  deep-rooted  prejudices,  since  they  had  rejected  the  Messiah.  In 
this  comlition  they  have  continued  attached  to  that  covenant,  shut  up  in 
their  adherence  to  it  in  unbelief,  and  thus  separated  from  all  other  na- 
tions. Hut  though  this  be  a  punishment,  it  is  overruled  in  the  wisdom 
of  God,  so  that  in  the  end  he  may  show  meicy  to  the  whole  naiion. 
Their  hou.se  has  been  left  unto  them  desolate  ;  they  have  rej(  cled  him 
who  would  have  gathered  them  to  himself,  as  a  hen  gathereth  lier  chick- 
ens under  her  wings.  But  even  in  the  moment  of  this  rejection,  Jesus 
announced,  that  the  day  will  arrive,  when  they  shall  say,  "  Blessed  is  he 
that  cometli  in  the  name  of  the  Lord."  God  then  shut  up  both  Jews 
and  Gentiles  together  in  unbelief,  that  he  might,  in  saving  them,  manifest 
to  both  the  same  mercy.     Had  not  the  Jews  rejected  the  gospel  at  first. 


^  ROMANS  XI.,  33-36.  561 

their  ultimate  salvation  would  not  have  so  eminently  appeared  to  be  the 
glorious  result  of  the  exercise  of  God's  sovereign  mercy. 

V.  3.3. — 0  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge  of  God  !  how 
unsearchable  are  his  judgments,  and  his  ways  past  finding  out ! 

V.  34. — For  who  hath  Icnown  the  mind  of  the  Lord  ?  or  who  hath  been  his  coun- 
sellor .' 

V.  35. — Or  who  hath  first  given  to  him,  and  it  shall  be  recompensed  unto  him  again  ? 

V.  36. — For  of  him,  and  through  him,  and  to  him,  are  all  things  :  to  whom  be  glory 
for  ever.     Amen 

Before  passing  onward  to  the  practical  conclusions  which  flow  from 
the  grand  and  peculiar  doctrines  of  the  gospel,  the  Apostle  pauses  to 
contemplate  the  ground  which  he  had  traversed  ;  and,  looking  back  upon 
the  whole,  he  exclaims  with  astonishment  and  admiration — "  O  the 
depth  of  the  riches  both  of  the  wisdom  and  knowledge  of  God  !  how 
unsearchable  are  his  judgments,  and  his  ways  past  finding  out  P^  In 
thus  concluding  the  discussion  of  those  deep  and  awful  subjects,  which, 
in  the  former  part  of  this  Epistle,  had  successively  engaged  his  attention, 
Paul  most  emphatically  intimates  the  impossibility  of  comprehending 
the  infinitude  of  the  Divine  attributes.  But  far  from  judging,  like  many, 
that  we  have  nothing  to  do  with  such  mysteries  as  the  sovereignty  of 
God  in  justifying  "the  ungodly,"  and  choosing  or  rejecting  sinners 
according  to  his  own  good  pleasure,  he  had  delighted  to  expatiate  on 
the  glorious  perfections  of  Jehovah  as  displayed  in  these  doctrines. 
And,  as  they  bear  most  directly  upon  the  state  and  security  of  Christians, 
he  designates  them  in  the  beginning  of  the  next  chapter,  the  "  mercies 
of  God  " — involving  all  the  blessings  in  store  for  Jews  and  Gentiles, 
and  constituting  the  foundation  and  support  of  all  his  exhortations  to 
practical  duty.  He  thus  teaches,  that  these  doctrines  are  conducive  in 
the  highest  degree  to  the  advancement  of  holiness,  and  that  in  no  respect 
do  they  interfere  with  the  responsibility  of  man. 

Paul,  however,  by  no  means  denies  that  these  great  truths  are  "  hard 
to  be  understood"  by  men  who,  accounting  themselves  "  wise  and  pru- 
dent," refuse  to  receive  the  kingdom  of  God  as  "  little  children."  On 
the  contrary,  he  intimates  the  absolute  impossibility  of  giving  utterance 
to  the  boundless  and  unfathomable  incomprehensibility  of  the  Divine 
attributes,  as  manifested  in  God's  dealings  with  the  children  of  men. 
How  often  does  the  profane  ingenuity  of  man  pretend  to  fathom,  and 
sometimes  even  dare  to  arraign,  the  inscrutable  ways  of  Jehovah ! 
But  what  a  contrast  does  the  Apostle's  language,  in  these  concluding 
verses  of  this  chapter,  present  to  the  vain  and  presumptuous  speculations 
cf  some  interpreters  of  Scripture  !  Multitudes  receive  the  testimony  of 
God,  only  so  far  as  they  can  satisfactorily  account  for  all  the  reasons  and 
grounds  of  His  conduct,  when  measured  according  to  the  petty  scale  of 
their  limited  capacity.  How  unbecoming  in  such  a  creature  as  man! 
Shall  he  who  is  but  "  of  yesterday,"  and  "  knows  nothing,"  who  is 
"  born  like  a  wild  ass's  colt,"  pretend  to  penetrate  the  counsels  of  the 
Omniscient  ? 

If  this  great  Apostle,  enjoying  as  he  did  such  unexampled  privileges, 
favored  as  he  was  with  such  "  abundance  of  revelations,"  and  writing 

36 


562  ROMANS  XI.,  33-36. 

under  the  dictation  of  the  Holy  (iliost,  was  thus  compelled  to  confess 
that  the  riches  ol  the  wisdom  and  knowledge  of  God  were  unsearchable, 
how  vain  and  idle  are  all  the  specidations  and  conjectures  on  the  subject, 
of  tiiis  world's  wisdom  ?     It  is  not  <iil!icult  for  one  man  to  judge  of  the 

fdans  and  designs  of  another.  But  the  judgments  of  the  Lord  must, 
ike  tl;eir  Author,  be  infinite,  and  consequtntly  can  neither  be  measured 
by  a  finite  capacity,  nor  ascertained  further  than  they  are  revealed  from 
the  fountain  of  light.  The  Lord  knows  the  hearts  of  his  creatures; 
but  the  combined  intellect  of  men  and  angels  would  be  alike  insuflicient 
to  penetrate  the  secrets  of  Deity.  The  wisest  of  men  need  (counsel  from 
others.  The  angels,  we  are  told,  "  desire  to  look  into"  the  works  of 
their  Creator,  in  order  to  make  new  acquisitions  of  knowledge.  But  the 
majesty  of  God  stands  alone  in  the  universe.  He  needs  no  counsellor; 
and  neither  in  the  work  of  creation,  nor  in  the  still  more  astonishing 
scheme  of  redemption,  does  he  take  counsel.  From  the  various  ways 
in  which  men  explain  the  revelation  of  God's  salvation  of  sinners,  we 
sec  what  advice  they  would  have  given  had  they  been  permitted  to  assist 
in  devising  a  plan  for  the  operation  of  Divine  mercy.  God's  plan  of 
redemption  is  so  deep  and  peculiar  to  himself,  that  man  does  not  com- 
prehend it,  even  when  it  is  presented  to  his  view,  unless  the  eyes  of  his 
understanding  are  enlightened  by  the  Holy  Spirit  of  God.  Well, 
then,  may  the  Apostle  exclaim,  in  the  contemplation  of  the  majesty 
of  God,  and  the  unsearchable  riches  of  his  wisdom  and  knowledge, 
who  hath  knoivn  the  mind  of  the  Lord  ?  or  tvho  hath  been  his  coun- 
sellor ? 

The  same  question  substantially  was  put  to  Job,  when  the  Lord  an- 
swered him  out  of  the  whirlwind,  and  all  the  proud  imaginations  which 
he  had  conceived,  in  the  agitation  of  his  spirit,  were  in  a  moment  hum- 
bled in  the  dust.  "  I  know  that  thou  canst  do  everything,  and  that  no 
thought  can  be  withholden  from  thee.  Who  is  he  that  hideth  counsel 
without  knowledge  ?  therefore  I  have  uttered  that  I  understood  not ; 
things  too  wonderful  for  me,  which  I  knew  not."  To  the  same  effect, 
also,  the  Psalmist  David,  in  the  131st  l\sahn,  appeals  to  the  Lord,  that 
he  received  the  kingdom  of  God  as  a  little  child,  and  was  not  proudly 
attempting  to  scan  the  secret  counsels  of  Jehovah."  "  Lord,"  he  ex- 
claims, "  my  heart  is  not  haughty,  nor  mine  eyes  lofty  :  neither  do  I 
exercise  myself  in  great  matters,  or  in  things  too  high  for  me.  Surely  I 
have  behaved  and  quieted  myself  as  a  child  that  is  weaned  of  his 
mother  :  my  soul  is  even  as  a  weaned  chihl.  Let  Israel  hope  in  the 
Lord  from  henceforth  and  for  ever."  The  Apostle,  in  addition  to  what 
he  had  declared  of  the  unsearchableness  of  the  Lord's  judgments,  adds, 
as  another  reason  why  man  should  cease  proudly  to  challenge  the  pro- 
ceedings of  his  Maker,  Who  hath  first  given  to  Him,  and  it  shall  he 
recompensed  unto  him  again  ?  He  thus  at  once  declares  the  spring  of 
all  our  knowledge,  and  consequently  our  inability  to  pursue  our  inquiries 
beyond  the  bounds  of  revelation  ;  while,  at  the  same  time,  he  again  re- 
minds us,  how  utterly  impossible  it  is  for  a  creature  to  bring  his  Creator 
under  obligations,  llow  absurd,  how  impious  must  it  then  be,  to  speak 
of  the  merit  of  our  good  works. 


ROMANS  XI.,  33-36.  563 

The  conclusion  to  which  the  Apostle  is  conducted  by  all  these  con- 
siderations, is  expressed  in  the  last  verse  of  the  chapter.  For  of  him, 
and  through  him,  and  to  him  are  all  things  :  to  tohom  be  glory  for  ever. 
— Here  we  have  the  grand  truth  which  lies  at  the  foundation  of  all  re- 
ligion. All  things  are  of  God,  for  he  is  the  author  of  all ;  His  will  is 
the  origin  of  all  existence.  All  things  are  through  Him,  for  all  things 
are  created  by  Hira  as  the  grand  agent.  All  things  are  likewise  to  Him, 
for  all  things  tend  to  his  glory  as  their  final  end. 

Philosophers  represent  the  communication  of  happiness  as  the  chief 
end  of  man  and  of  creation.  But  the  Scriptures  uniformly  declare  the 
glory  of  the  Creator  as  the  paramount  object  of  all  that  takes  place 
throughout  the  vast  limits  of  the  universe.  To  this  the  entrance  of  sin 
among  angels  and  men  is  no  exception.  In  itself  sin  is  an  affront  to  the 
majesty  of  God.  But  there  can  be  no  doubt  that  the  results  of  sin,  as 
well  as  of  all  the  evil  we  behold  in  the  world,  shall  signally  enhance  the 
glory  of  the  Divine  character.  It  was  necessary,  in  order  to  show  God 
to  be  what  he  is.  Had  sin  never  existed,  there  would  have  been  no  op- 
portunity of  manifesting  the  righteous  displeasure  of  God  against  it,  and 
his  justice  in  punishing  it ;  nor  of  displaying  his  wonderful  power,  in 
turning  to  his  glory  that  which,  in  itself,  is  a  dishonor  to  him.  This  is 
the  very  reason  given  by  the  Apostle  for  God's  suffering  the  vessels  of 
wrath.  "  What  if  God,  willing  to  show  his  wrath,  and  make  his  power 
known,  endured  with  much  long-suffering  the  vessels  of  wrath  fitted  to 
destruction." 

That  God  not  only  permitted,  but  willed  the  entrance  of  sin  among 
men,  is  clear  from  the  very  creation  of  the  world,  and  its  adaptation  to 
illustrate  the  work  of  redemption.  From  the  19th  Psalm,  there  can  be  no 
doubt  that  the  Sun  in  the  firmament  was,  from  his  first  dawn,  a  glorious 
type  of  the  Sun  of  Righteousness  ;  and  in  his  manner  of  enlightening 
the  earth,  a  figure  of  Him  who  is  the  light  of  the  world,  as  well  as  of 
the  course  and  progress  of  the  gospel.  The  resting  from  the  work  of 
creation,  and  the  first  Sabbath,  were  calculated  to  shadow  the  rest  of  the 
Lord  Jesus  from  the  more  important  work  of  redemption,  and  the  glorious 
and  everlasting  rest  which  remaineth  for  the  people  of  God.  The  for- 
mation of  Adam  and  Eve,  and  the  relation  of  marriage,  most  evidently 
were  regulated  with  reference  to  the  future  relation  of  Christ  and  his 
church,  Eph.  v.,  32.  Redemption,  then,  was  in  the  view  of  God  in  the 
creation  of  man.  From  all  eternity  it  was  purposed  by  Him  "  who  created 
all  things  by  Jesus  Christ :  To  the  intent  that  now  unto  the  principalities 
and  powers  in  heavenly  places  might  be  known  by  (means  of)  the  church 
the  manifold  wisdom  of  God,  according  to  the  eternal  purpose  which  he 
purposed  in  Christ  Jesus  our  Lord,"  Eph.  iii.,  9.  Grace  was  given  to 
his  people  in  Christ  Jesus,  and  eternal  life  was  promised  by  God  that 
cannot  lie,  before  the  world  began,  2  Tim.  i.,  9  ;  Titus  i.,  2. 

It  is  not  possible  that  God  would  have  purposed  the  entrance  of  sin, 
had  he  not  been  able  to  turn  it  to  his  glory.  No  man  would  act  in  the 
way  in  which  many  consider  God  in  this  matter  to  have  acted.  Could 
any  man  foresee  that  what  he  was  about  to  do  would  turn  to  his  dishonor 
and  injury,  and  would  he  not  avoid  it  7     And  shall  God  will  and  foresee 


564  ROMANS  XI.,  33-36. 

that  sin  should  enter,  and  shall  he  permit  its  entrance,  if  it  is  ultimately 
to  provf  (lisiionorable  to  his  character  ?  To  suppose  that  there  werf 
inniinu'rablc  plans  of  creation  present  to  the  mind  of  the  Creator,  thai 
each  of  tliein  had  a(]v;iiiiaf:;cs  and  disadvantages,  and  tliat  God  chost 
that  which  upon  the  whole  was  best,  is  nothing  but  disguised  atheism 
This  supposes  that  the  Creator  is  neither  all-wise  nor  all-powerful. 

The  universal  apostasy  of  the  nations  of  the  earth  from  the  worship 
of  God,  and  the  present  apostasy  of  the  Jews,  are  things  apparently 
dishonorable  to  God,  and  which  man  with  God's  power  would  not  hare 
permitted.  But  both  are  according  to  the  counsel  of  God,  and  will 
redound  to  his  glory.  We  cannot  understand  how  this  can  be  so.  It  is 
to  us  a  depth  untathoraable ;  but  it  is  a  truth  which  no  Christian  should 
find  difficult  to  believe,  because  it  is  plainly  testified  in  the  word  of  God. 
The  Apostle  wonders  at  it,  but  does  not  pretend  to  explain  it.  His  lan- 
guage in  closing  this  subject  is  a  recognition  that  the  ways  of  Jehovah 
are  beyond  the  grasp  of  the  human  intellect.  "  0  the  depth  of  the 
riches  both  of  the  wisdom  and  knowledge  of  God  !  how  unsearchable 
are  his  judgments,  and  his  ways  past  finding  out  !" 

Though  Satan,  ihen,  is  the  gocl  of  this  w'orld,  yet  God  is  glorified  in 
all  the  evil  that  Satan  has  introduced.  In  every  part  of  Scripture  Jeho- 
vah is  seen  to  be  glorified  ;  in  his  judgments  as  well  as  in  his  grace,  in 
his  wrath  as  well  as  in  his  mercy,  in  those  who  are  lost  as  well  as  in 
those  who  are  saved.  However  disagreeable  this  may  be  to  the  mind 
of  the  natural  man,  it  is  truly  reasonable.  Can  there  be  a  higher  end 
than  the  glory  of  the  Divine  character  ?  And  can  man,  who  is  a  fallen 
and  lost  creature,  share  with  his  offended  sovereign  in  the  glory  of  his 
recovery  ?  Such  a  thought  is  as  incongruous  as  it  is  unscnptural.  If 
there  be  hope  lor  the  guilty,  if  there  be  recovery  to  any  from  the  ruin 
of  the  fall,  it  is  the  voice  of  reason,  properly  exercised,  as  well  as  of 
the  divine  word,  that  it  must  come  from  God  himself. 

The  practical  influence  of  the  truth  contained  in  these  concluding 
verses  is  illustrated  by  the  following  extract  from  the  author's  "  letter 
addressed  in  1824  lo  Mr.  Cheneviere,  the  well  known  Socinian,  and  yet 
Pastor  and  Professor  of  Divinity  at  Geneva."  "  There  was  nothing 
brought  under  the  consideration  of  the  students  of  divinity  who  attended 
me  at  Geneva,  which  a|)peared  to  contribute  so  effectually  to  overthrow 
their  false  system  of  religion,  founded  on  philosophy  and  vain  deceit,  as 
the  sublime  view  of  the  majesty  of  God  presented  in  the  four  concluding 
verses  of  this  part  of  the  Epistle.  Of  Him,  and  through  Him,  and  to 
Him,  are  all  things.  Here  God  is  described  as  his  own  last  end  in 
everything  that  he  does.  Judging  of  God  as  such  an  one  as  themselves, 
they  were  at  first  startled  at  the  idea  that  he  must  love  himself  supremely, 
infinitely  more  than  the  whole  universe,  and  consequently  must  prefer  his 
own  glory  to  everything  besides.  But  when  they  were  reminded  that 
God  in  reality  is  infinitely  more  amiable  and  more  valuable  than  the 
whole  creation,  and  that  consequently,  if  he  views  things  as  they  really 
are,  he  must  regard  himself  as  infinitely  worthy  of  being  more  valued 
and  loved,  they  saw  that  this  truth  was  incontrovertible.  Their  atten- 
tion was  at  the  same  time  directed  to  numerous  passages  of  Scripture 


ROMANS    XII.,    1.  565 

which  assert  that  the  manifestation  of  the  glory  of  God  is  the  great  end 
of  creation,  that  he  has  himself  chiefly  in  view  in  all  his  works  and  dis- 
pensations, and  that  it  is  a  purpose  in  which  he  requires  that  all  his 
intelligent  creatures  should  acquiesce,  and  seek  and  promote  it  as  their 
first  and  paramount  duty.  Passages  to  this  effect,  both  in  the  Old  and 
New  Testament,  far  exceed  in  number  what  any  one  who  has  not  ex- 
amined the  subject  is  at  all  aware  of."* 


CHAPTER  XII. 


Here  we  enter  on  the  second  division  of  this  Epistle,  where  Paul, 
according  to  his  accustomed  method,  enforces  the  duties  of  believers, 
by  arguments  dependent  on  his  previous  exhibition  of  the  grand  and 
influential  doctrines  of  the  gospel.  These  doctrines,  as  well  as  all  the 
commandments  of  God,  may  be  summed  up  in  one  word,  namely,  in 
Love.  By  the  view  which  they  present  of  the  goodness,  the  for- 
bearance, and  the  long-suffering  of  God,  believers  are  daily  led  to  re- 
pentance, while  the  contemplation  of  the  divine  compassion  and  philan- 
thropy is  calculated  to  beget  reciprocal  confidence  and  childlike  affec- 
tion. "We  have  known  and  beheved,"  says  the  Apostle  John,  "the 
love  that  God  hath  to  us."  "  We  love  him  because  he  first  loved  us." 
This  love  of  God  does  not  exclude  reverential  fear  and  filial  devotion ; 
of  which,  on  the  contrary,  it  is  the  principle  and  the  foundation — while 
both  together  unite  in  the  spirit  of  adoption  to  inspire  the  cry,  "  Abba, 
Father." 

V.  1. — I  beseech  you  therefore,  brethren,  by  the  mercies  of  God,  that  ye  present 
your  bodies  a  living  sacrifice,  holy,  acceptable  unto  God,  which  is  your  reasonable 
service. 

Brethren. — The  Apostle  addresses  the  believers  at  Rome  as  his 
brethren,  as  standing  on  the  same  level  with  himself  regarding  accept- 
ance with  God.  /  beseech  you. — We  may  here  remark  the  difference 
between  the  endearing  manner  of  address  often  used  by  inspired  Apos- 
tles, and  the  haughty  overbearing  tone  of  Popish  antichristian  tyranny. 
Those  whose  authority  was  avouched  by  mighty  signs  and  wonders, 
whose  very  word  was  command,  strive  frequently  to  express  commands 
as  entreaties.  Therefore. — This  may  have  reference  to  what  had  been 
said  in  the  foregoing  cliapter,  respecting  the  Gentiles,  and  the  Jewish 
nation  in  general,  to  whom,  as  being  part  of  the  elect  remnants,  some  of 
those  addressed  belonged  ;  or  rather,  as  he  now  enters  on  the  second 
division  of  the  Epistle,  Paul  here  refers  to  those  grand  doctrines  of  the 

*  Some  misstatements  having  been  published  in  reference  to  my  visit  to  Geneva  in 
1S16,  I  have  judged  it  proper  to  subjoin  in  the  Appendix,  a  Letter  on  the  subject, 
addressed  to  the  Rev.  Mr.  Bickersteth. 


566  ROMANS    XII.,    1. 

gospel,  wliicli,  in  the  preceding  pari  of  it,  he  had  been  unfolding,  deno- 
niinaling  liie  whole  of  llicni,  as  forming  together  the  great  plan  of  sal- 
/^^  vat  ion,  the  mercies  of  (Jod. 
\  y^      By  the  mercira  of  Oiul. — The  word  mercies  or  compassions  is  here 
used  ili  llio  plural  nunii)er,  because  it  refers  to  the  different  instances 
before  enumerated  of  J)ivine  compassion.     In  the  foregoing  chapter,  the 
Apostle   haii  been   declaring  the  mercies  of  God  in   the   calling  and 
restoration  both  of  the  (ientiles  and  the  Jews,  verse  31.     But  the  whole 
of  his  j)receding  discourse  contained  a  most  striking  and  encouraging 
display  of  the  mercies  of  (Jod  to  all  believers,  in  their  election  and  pre- 
destination to  eternal  life,  their  calling,  their  deliverance  from  condem- 
nation, their  justification,  their  union  with  the  Lord  Jesus  Christ,  and 
communion  with   God,  with   the   enjoyment   of  all   the    unspeakable 
blessings  of  the  new  covenant.     Christians  arc  here  urged  to  devote 
themselves  to  the  service  of  God  by  the  consideration  of  these  mercies, 
because  they  present  the  strongest  motives  to  obedience.     How  differ- 
ent is  the  mind  of  the  Apostle  from  the  mind  of  the  world  on  this  sub- 
ject !     The   wisdom   of  this   world  rejects  the   grace   of  the   gospel, 
because  it  is  thought  to  lead    to   licentiousness.     The    interests    of 
morality  are  supposed  to  be  better  secured  when  salvation  is  suspended 
on  men's  good  works,  than  when  it  is  represented  as  flowing  from  the 
Divine  compassion.     But\Paul  presents  the  mercies  of  God  to  the 
mind  of  believers,  as  the  most  powerful  incitement  to  devote  themselves 
to   his   service.     In   the   remainder  of  the    Epistle,  we  find    him  as 
strenuous  in  pressing  the  duty  of  holiness  and  personal  obedience,  as  in 
the  previous  part  of  it,  in  insisting  on  those  truths  on  which  obedience 
is  founded.  /  This  ought  to  convince  of  their  error,  those  who,  misun- 
derstanding the  doctrine  which  the  Apostle  teaches,  imagine  that  it  is 
inconsistent  with  attention  to  the  peculiar  duties  of  Christianity.     It 
will,  however,  be  seen,  that  the  persons  who  seem  to  fear  that  his  doc- 
trine tends  to  licentiousness,  are  equally  opposed  to  the  strictness  of 
his  precepts  ;  the  observance  of  which  they  speak  of  as  impracticablfij 
That  ye  present  your  bodies. — There  is  no  necessity,  with  Mr.  Stuart, 
and  the  majority  of  commentators,  to  understand  the  term  "  bodies  "  as 
denoting  both  soul  and  body.     It  is  of  the  body  that  the  Apostle  here 
speaks,  and  it  is  not  proper  to  extract  out  of  his  language  more  than  it 
contains.     The  expression  evidently  makes  a  distinction  between  them- 
selves and  their  bodies.     Those  addressed   are  entreated  to  present 
their  bodies,  and  the  body  is  here  considered  as  the  sacrifice.     This, 
indeed,  cannot  be  done  without  the  soul,  yet  this  is  not  the  thing  ex- 
pressed-     This  shows  the  importance  of  serving  God  with  the  body,  as 
well  as  with  the  soul.     Every  member  of  the  body  is  to  be  employed 
in  the  service  of  God.     Many,  when  they  use  their  members  sinfully, 
attempt  to  excuse  themselves,  and  found  a  plea  for  pardon,  by  alleging 
that  they  have  a  good  heart.     But  we  see  from  this  passage,  that  God 
requires  the  service  of  the  body  as  well  as  that  of  the  mind.     Besides, 
an  exclusive  reference  to  the  body  comports  better  with  the  figure  of 
offering  a  sacrifice.     The  Apostle  seems  to  summon  attention  peculiar- 
ly to  our  actions,  or  outward  deportment,  which  are  of  so  great  import- 


ROMANS    XII.,    1.  567 

ance  to  the  Cliristian  life.  But,  in  addition  to  lliis,  if  we  extend  the 
expression  further,  and  include  in  it  the  whole  man,  we  lose  tlie  beauty 
of  the  connection  in  the  second  verse,  which  relates  particularly,  and 
likewise  exclusively,  to  the  state  and  frame  of  the  mind. 

Sacrifice .:— T h i s  term  is  used  figuratively.  It  intimates  that  there 
are  now  no  proper  sacrifices.  The  sacrifice  of  Jesus  on  the  cross  has 
put  an  end  to  sacrifices.  The  sacrifice  of  the  mass,  then,  is  an  in- 
vention of  man,  and  an  abomination  to  God.  It  is  also  observable,  that 
even  figuratively,  it  is  not  the  Lord's  Supper,  but  the  service  of  the 
body  that  is  here  called  a  sacrifice.  The  phraseology  that  afterward 
prevailed,  by  which  the  table  whereon  the  bread  and  wine  were  placed 
was  called  the  altar,  has  no  countenance  in  the  word  of  God,  even  as  a 
figure  of  speech.  Living  sacrifice. — This  is  called  a  living  sacrifice, 
in  distinction  from  the  sacrifices  of  the  law,  in  which  the  animal  offered 
was  put  to  death.  The  phraseology  is  quite  similar  to  the  phrases, 
living  br'ead  and  living  way.  Dr.  Macknight,  then,  entirely  errs, 
when  he  explains  the  phrase  as  signifying  "  an  excellent  sacrifice," 
from  the  circumstance  that  animals  were  brought  alive  to  the  altar. 
Formerly,  those  believers  thus  called  on  to  offer  their  bodies  a  living 
sacrifice,  were  dead  in  trespasses  and  sins,  and  had  yielded  their  mem- 
bers as  servants  to  iniquity ;  but  now  they  were  quickened,  and  risen 
with  Christ,  to  walk  in  newness  of  life  ;  and  as  the  sacrifices  were 
wholly  devoted  to  God,  so  believers  ought  to  be  wholly  consecrated  to 
his  service,  preserving  their  bodies  pure  as  temples  of  the  Holy  Ghost, 
and  remembering  that  Ihey  themselves  are  living  stones,  built  up  a 
spiritual  house,  an  holy  priesthood,  to  offer  up  spiritual  sacrifices,  ac- 
ceptable to  God  by  Jesus  Christ.  Holy. — It  was  necessary  that  the 
sacrifices  of  the  law  should  be  holy,  or  free  from  everything  that  would 
render  them  ceremonially  unclean.  In  like  manner,  the  bodies  of  the 
saints  must  be  holy  as  well  as  their  souls.  They  must  not  be  employ- 
ed in  the  service  of  sin,  else  they  cannot  be  fit  to  be  presented  to  the 
Lord.  ^cce]ifrihlp  n^fn  C^nd — The  Jewish  sacrifices,  even  if  offered 
according  to  the  law,  now  ceased  to  be  acceptable  to  God,  since  they 
were  abolished  by  the  coming  of  their  antitype,  the  Lamb  of  God. 
But  the  presentation  of  the  bodies  of  believers  is  a  service  that  is 
always  well-pleasing  to  God.  This,  and  other  such  things  as  are  obvi- 
ously appointed,  are  the  only  sacrifices  acceptable  to  God.  The  sacri- 
fice of  the  mass,  not  being  appointed  by  God,  and  actually  subversive 
of  the  sacrifice  of  the  cross,  mstead  of  being  agreeable  to  God,  must 
be  odious  in  his  sight.  .^ 

Your  reasonable  service. — This  evidently  refers  to  the  distinction/ 
between  the  service  of  the  Jews  by  sacrifices  and  ceremonial  worship,' 
and  the  service  of  Cliristians.  Sacrificial  worship,  and  in  general  the 
whole  ceremonial  ritual  of  the  Jews,  were  not  worship  according  to 
reason.  It  is,  indeed,  reasonable  to  worship  God  in  whatever  way  he 
prescribes ;  but  had  not  man  fallen,  he  would  not  have  been  required 
to  worship  by  such  ceremonies  as  the  Jewish  law  enjoined.  Sacrificial 
worship  IS  not  in  itself  rational,  and  was  appointed  by  (iod,  not  for  its 
own  excellence,  but  from  its  adaptation  to  prefigure  the  good  things  to 


668  ROMANS    XII.,    2. 

come.  Many  commentators  appear  to  have  mistaken  the  true  meaning 
of  this  phriiso,  from  an  ill-jrroiiiuled  fear  that  it  is  disrespectful  to  the 
divine  appoinliiicnts  to  siippo-sc  that  they  arc  not  in  thcnisclves  rational. 
This,  however,  is  an  ini|)()rtaiit  and  obvious  truth.  Sacrificial  service 
was  appointed  only  as  a  shadow,  and  when  abolisiied  is  classed  by  the 
Aposlle  among  "  the  weak  and  beggarly  elenients."  But  to  worship 
(Jod  with  our  bodies  is  as  rational  as  to  worship  him  with  our  souls. 
Such  worship,  then,  is  called  reasonable  worship  or  service,  as  distin- 
guisiied  from  the  Jewish  rituiil^  Mr.  ]jOckc  imagines  that  it  is  opposed 
to  the  irrational  worship  of  the  Heathen.  But  to  this  tiie  contrast  is 
not  exclusively  confintd  ;  for  it  is  evident  that  the  sacrifices  of  the 
Pagans  were  of  the  same  kind  as  those  of  the  Jews.  If  the  nature  of 
the  one  kind  of  sacrifices  was  irrational,  so  also  must  be  the  other. 
The  difference  between  the  Heathen  sacrifices  and  those  of  the  Jews 
did  not  consist  in  the  things  offered,  but  in  the  object  of  the  offerings. 
The  one  was  appointed  of  God,  and  was  accepted  of  God  :  the  other 
was  not  only  not  appointed  by  God,  but  was  an  act  of  homage  to  devils. 
Agreeably  to  this  view,  it  may  be  asserted  with  the  utmost  confidence, 
that  sacrifices  are  of  divine  appointment,  and  not  an  invention  of  man. 
They  arc  not  in  tliemsclves  rational,  and  no  abuse  of  reason  would  have 
led  to  such  a  practice.    \ 

) 
V.  2. — And  be  not  Conlormed  to  this  world  ;  but  be  ye  transformed  by  the  renewing 
of  your  mind,  that  ye  may  prove  what  is  that  good,  and  acceptable,  and  perfect  will  of 
God. 

And  he  not  conformed  to  this  world. — "  World  "  here  denotes  the 
people  or  inhabitants  of  the  world.  But  there  is  no  allusion,  as  Dr. 
Macknight  supposes,  to  the  heathen  world.  The  same  exhortation  is  as 
applicable  to  men  in  every  age,  even  since  so  large  a  portion  of  the 
world  has  assumed  the  name  of  Christian,  as  it  was  to  the  Pagan  Ro- 
man empire.  The  wicked  are  called  the  world,  not,  as  Dr.  Macknight 
imagines,  as  the  whole  is  put  for  a  part;  but  on  the  principle  that  the 
righteous  are  comparatively  so  few.  As  the  nation  of  Israel  was  so 
small  in  number  as  not  to  be  counted  among  the  nations,  so  are  the 
people  of  God  among  the  inhabitants  of  the  earth.  They  are  not 
counted  in  the  world.  "  We  know,"  says  the  Aposlle  John,  "  that  we 
are  of  God,  and  the  whole  world  liclh  in  wickedness."  By  conformity 
to  the  world  is  meant  assimilation  to  the  people  of  the  world  ;  or  the 
sentiments,  conduct,  and  customs  by  which  they  are  distinguished.  It 
is  the  character  of  those  who  are  dead  in  trespasses  and  sins,  that  they 
walk  "according  to  the  course  of  this  world,"  acting  conformably  to 
those  maxims  wiiich  regard  only  the  present  life  ;  and  they  "  who  mind 
earthly  things"  are  described  as  the  enemies  of  the  cross  of  Christ ;  but 
the  conversation  of  believers,  as  being  pilgrims  and  strangers,  is  in 
heaven.  This  prohibition,  however,  respects  those  things  only  that  are 
sinful ;  and  docs  not  require  singularity  in  the  Ciiristian  m  anything  that 
is  not  contrary  to  the  law  of  Christ.  Pride  may  be  indulged  in  the  sin- 
gularities of  austerity,  as  well  as  in  the  imitation  of  fashionable  folly. 


ROMANS    XII,,    2.  569 

A  sound  Christian  mind  will  have  no  difficulty  in  making  the  necessary 

discrimination  on  this  subject. 

r*  Transformed. — This  word  signifies  the  cliange  of  the  appearance  of 
one  thing  into  that  of  another.  It  is  used  by  the  fabulous  writers  to 
signify  the  change  or  metempsychosis  of  animals  into  trees,  or  of  men 
into  the  appearance  of  other  animals.  This  term  denotes  the  entire 
change  that  passes  on  a  man  when  he  becomes  a  Christian.  He  is  as 
different  from  what  he  was  before,  as  one  species  of  animal  is  from 
another.  Let  not  men  be  so  far  the  dupes  of  self-deception  as  to  reckon 
themselves  Christians,  while  they  are  unchanged  in  heart  and  life.  "If 
any  man  be  in  Christ,  he  is  a  new  creature  (or  creation) ;  old  things  are 
passed  away,  behold,  all  things  are  become  new."  If  there  be  not  a 
radical  difference  between  theic  present  slate  and  that  in  which  they 
were  by  nature,  they  have  no  title  to  the  character  of  Christians.  This 
shows  that,  in  general,  it  is  not  difficult  to  discriminate  Christians  from 
the  world.  If  the  change  be  as  great  as  the  word  of  God  here  teaches, 
what  difficulty  can  there  be,  in  most  cases,  in  judging  of  the  character 
of  those  who  profess  Christianity  ?  It  is  not  the  iieart  we  are  called  to 
judge.  If  the  person  be  metamorphosed,  as  the  word  originally  implies, 
from  a  state  of  nature  to  a  conformity  with  Christ,  it  will  certainly  ap- 
pear, and  the  state  of  the  heart  will  be  evident  from  the  life.  As  there 
are  degrees  in  this  transformation,  although  all  Christians  are  trans- 
formed when  they  are  born  again,  yet  they  ought  to  be  urged,  as  here, 
tp-afurlher  degree  of  this  transformation. 

\  Renewing  of  your  mind. — It  is  not  the  conduct  merely,  but  the  heart 
itself  of  the  Christian  that  is  changed  ;  and  it  is  from  the  renewal  of  the 
mind  that  the  conduct  is  also  renewed.  The  transformation  or  change 
that  passes  on  the  man  who  becomes  a  believer  of  the  gospel,  is  not  one 
produced  by  enthusiastical  imaginations,  monkish  austerity,  or  a  spirit 
of  legalism,  endeavoring  to  attain  salvation  by  good  works  :  It  is  pro- 
duced by  the  renewing  of  the  mind,  and  by  that  only.  Many  persons 
become  for  a  time  changed  in  conduct  from  various  motives  who  are  not 
changed  in  heart  by  tlie  Spirit  of  God,  and  the  truth  beheved  respecting 
the  person  and  work  of  the  Lord  Jesus  Christ.  But  such  changes  are 
generally  temporary,  and,  though  they  should  continue  for  life,  they  are 
of  no  vahie  in  the  sight  of  God.  That  change  of  life  which  the  Lord 
will  approve  is  a  change  produced  by  the  renovation  of  the  mind,  in  the 
understanding,  the  affections,  and  the  will.     / 

That  ye  may  prove. — The  word  in  the  original  signifies  both  to  prove 
and  to  approve,  but  we  cannot  so  properly  say  approve  what  is  the  will 
of  God.  The  passage  seems  to  assert  that  to  find  out,  and  discriminate, 
the  will  of  God  with  respect  to  those  things  that  he  requires  and  for- 
bids, it  is  necessary  to  be  renewed  in  the  mind.  Calvin  well  remarks, 
"  If  the  renewal  of  our  mind  is  necessary  for  the  purpose  of  proving 
what  the  will  of  the  Most  High  is,  we  may  hence  see  how  much  this 
mind  is  opposed  to  God."  Indeed,  nothing  can  be  more  true  than  that 
the  renewal  of  the  mind  is  necessary  for  a  successful  inquiry  into  every 
part  of  the  will  of  God.  The  natural  man  is  in  everytlung  i)pposed  to 
the  mind  of  God. 


570  ROMANS    TIL,    3. 

Good. — The  will  of  God  is  here  distinguished  as  good  ;  because, 
however  much  the  mind  may  be  opposed  to  it,  and  liow  much  soever 
we  mav  think  that  it  curtails  our  pleasures,  and  mars  our  enjoyments, 
obedience  to  (iod  conduces  to  our  happiness.  To  follow  his  law  is 
even  in  this  world  calculated  to  promote  happiness.  Acceptahle. — Tliat 
which  the  Lord  enjoins  is  acccptal)le  to  lum,  and  surely  this  is  the 
strongest  motive  to  practise  it.  Nothing  else  is  acceptable  to  him, 
however  specious  it  may  appear  to  human  wisdom.  All  injunctions  that 
proceed  merely  from  men  in  Divine  things  arc  unacceptable  to  God. 
He  approves  of  nothing  but  obedience  to  his  own  commands.  All 
the  injunctions,  then,  that  men  submit  to,  in  obedience  to  the  man- 
dates of  the  Church  of  Rome,  are  unacceptable  to  God.  They  are 
abomination  in  his  sight.  Perfect  will  of  God. — Tli£_-w444--a£G^od 
as  exhibited  in  his  word  is  perfect.'  Nothing  can  be  added  to  it,  nolhiTr^ 
can  be  taken  from  it,  yet  that  monstrous  system  of  antichristianity 
which  has  so  long,  in  the  name  of  Christ,  lorded  it  over  the  world,  has 
added  innumerable  commands  to  those  of  Christ,  and  even  taken  away 
many  of  his  laws. 

V.  .3. — For  I  say,  throiigh  tlie  grace  given  unto  me,  to  every  man  that  is  among  you, 
not  to  think  of  himself  more  liiglily  than  he  ought  to  think  ;  but  to  think  soberly,  ac- 
cording as  God  hath  dealt  to  every  man  the  me;isure  of  faith. 

For,  appears  to  indicate  the  reason  why  those  who  were  addressed 
should  in  all  things  ascertain  the  will  of  God.  By  introducing  a  par- 
ticular instance  of  the  importance  of  this  duty,  Paul  enjoins  the  neces- 
sity of  giving  heed  to  his  exhortation.  It  is  the  will  of  God  that  his 
people  should  make  a  just  estimate  of  their  own  gifts,  and  not  from 
ignorance  overvalue  themselves  and  despise  others.  /  say  by  the  grace 
given  unto  me. — Although  Paul  sometimes  addresses  believers,  as  in 
the  beginning  of  this  chapter,  in  the  humblest  and  most  affectionate 
style  ;  yet,  at  other  times,  as  in  these  words,  he  employs  that  tone  of 
authority  which  was  the  prerogative  of  an  Apostle.  He  calls  on  them 
to  attend  to  his  words,  as  remembering  that  he  did  not  speak  of  him- 
self; but,  as  he  elsewhere  expresses  it,  "  as  of  God,  in  the  sight  of 
God,  speak  we  in  Christ."  The  grace  given  unto  me. — This  grace 
or  favor  bestowed  upon  Paul,  is  the  office  of  an  Apostle.  But  it  is  not 
correct  to  say  that  grace  in  this  place  signifies  apostlcship.  The  apos- 
tleship  was  a  grace  or  favor,  but  favor  or  grace  is  not  apostleship. 
Grace  or  favor  includes,  but  by  no  means  signifies,  that  office,  although 
it  is  one  of  the  innumerable  gifts  conferred  by  grace.  To  explain  grace 
as  signifying  office,  as  is  often  done,  is  an  instance  of  that  unsound 
criticism  that  makes  a  word  specifically  designate  whetever  its  general 
meaninn  includes,  which,  though  in  this  instance  it  may  be  harmless,  is 
productive  of  much  false  interpretation.  To  every  man  that  is  among 
you. — The  Epistle  was  addressed  to  all  in  the  Church  at  Rome,  and 
consequently  they  were  all  included  in  the  exhortation  that  follows. 
When,  therefore,  the  Apostle  addresses  them  here  individually,  it  shows 
that  the  dissuasive  refers  to  a  thing  to  which  all  of  them  were  naturally 
much  inchned.     With  this,  fact  corresponds.     All  men  are  prone  to 


ROMANS    XII.,    4.  571 

overvalue  themselves,  and  therefore  to  each  of  tnem,  Paul  thus  point- 
edly brings  home  the  exhortation. 

Not  to  think  of  himself  mo?-e  highly  than  he  ought  to  think. — In 
the  two  foregoing  verses  the  Apostle  had  been  enjoining  the  duly  of 
entire  devotedncss  to  God,  both  in  body  and  soul.  Nothing  could 
tend  more  powerfully  to  render  his  exhortation  ineffectual,  or  stand 
more  in  the  way  of  the  performance  of  those  duties  on  wiiich,  in  the 
following  part  of  the  Epistle,  he  was  about  to  expatiate,  than  high- 
mindedness  in  those  whom  he  addressed.  According,  therefore,  to  the 
example  of  our  Lord,  both  in  his  sermon  on  the  Mount  and  when  in- 
viting siniuers  to  come  to  him,  Paul  begins  here  by  inculcating  humility. 
He  warns  each  of  them  not  to  form  a  higlier  opinion  of  himself  than 
his  faith  in  God  warranted.  To  this  all  are  naturally  prone  ;  but  there 
is  an  opposite  error,  assuming  the  semblance  of  obedience  to  this  ex- 
hortation, which  ought  equally  to  be  avoided.  This  is  an  affectation 
of  humility  by  speaking  of  one's  self  contemptuously.  This  species 
of  hypocrisy  ought  to  be  avoided.  When  an  author  speaks  of  his 
poor  abilities,  and  tells  us  he  is  the  most  unfit  man  for  the  work  he  has 
undertaken,  he  is  generally  insincere  ;  but,  if  not  insincere,  he  must 
be  unwise  ;  for  God  never  requires  us  to  exercise  a  talent  which  he 
has  not  bestowed  on  us.  Tldnk  soberly. — Christians  are  here  directed 
to  make  a  sound  and  moderate  estimate  of  their  own  gifts,  which  will 
preserve  them  from  both  extremes,  on  the  one  hand  from  overrating, 
and  on  the  other  from  unduly  depreciating,  their  attainments  or  talents. 

According  as  God  hath  dealt  to  every  man  the  measure  of  faith. — 
God  hath  given  us  here,  by  the  Apostle,  a  standard  by  which  we  may 
measure  ourselves.  Of  the  term  "  faith,"  in  this  place,  various  ex- 
planations are  given  ;  but  that  it  simply  means  faith  in  its  usual  ac- 
ceptation throughout  the  Scriptures,  as  this  is  the  most  obvious,  so  it 
appears  to  be  its  true  import.  By  faith  we  are  united  to  the  Saviour, 
and  by  faith  is  received  out  of  his  fulness  all  that  is  imparted  to  us  by 
God.  The  measure,  then,  of  faith,  with  which  each  believer  is  blest, 
whether  strong  faith  or  weak,  great  faith  or  little,  indicates  with  cer- 
tainty both  his  real  character  before  God,  and  his  relative  standing 
among  other  believers.  According,  therefore,  to  his  faith,  as  evidenced 
by  his  works,  every  Christian  ought  to  estimate  himself.  The  man 
who  has  the  greatest  faith  is  the  highest  in  the  school  of  Christ.  We 
here  also  learn,  that  not  only  faith,  but  every  degree  of  it,  is  the  gift 
of  God  ;  for  men  believe  according  as  God  hath  dealt  to  each  of  them 
the  measure  of  faith  ;  and  "  unto  every  one  of  us  is  given  grace,  ac- 
cording to  the  *  measure  of  the  gift  of  Christ."  By  the  consideration 
of  the  manner  in  which  the  Apostle  thus  enforces  his  admonition,  the 
believer  will  both  be  moderated  in  his  own  esteem,  and  also  in  his  de- 
sire for  the  esteem  of  others.  He  will,  consequently,  be  much  less 
exposed  to  encounter  what  may  inflame  his  pride,  or  tend  to  his 
discouragement. 

V.  4. — For  as  we  have  many  members  in  one  body,  and  all  members  have  not  the 
game  office ; 


572  ROMANS    XII^    5. 

The  Apostle  here  illustrates  the  union  and  connexion  of  believers, 
by  tlie  tigure  of  tlic  wonderful  strurlure  of  the  human  body.  Kvery 
meiTibcr  has  its  proper  place  in  the  body,  and  its  proper  function  to 
perform,  and  every  member  is  valuable  according  as  it  is  useful  in  the 
body.  But  no  member  is  useless.  For  the  smallest  and  least  honora- 
ble is  useful.  But  this  does  not  imply,  as  Mr.  Stuart  understands  it, 
that  there  is  no  superiority  of  value  among  the  members.  This  is 
contrary  to  obvious  fact,  and  contrary  to  the  nature  of  the  figure  liere 
employed.  One  member  of  the  human  body  is  more  useful,  and,  as 
Paul  says  to  the  Corinthians,  more  honorable  than  another  ;  but  the 
least  honorable  is  useful,  and  to  be  treated  with  respect.  "  To  show," 
says  Mr.  Stuart,  "  that  no  one  has  any  reason  to  set  up  himself  as  su- 
perior to  others,  the  Apostle  now  introduces  the  admirable  comparison 
of  the  body  of  Christ,  i.  e.  the  Church,  with  the  human  body."  Surely 
it  is  not  to  leach  us  that  all  the  members  of  the  body  of  Christ  are 
equally  valuable,  that  the  Apostle  introduces  the  comparison.  Such 
a  comparison  would  be  very  ill  chosen,  for  among  the  members  of  the 
body,  there  is  a  great  variety  in  their  relative  scale  of  importance. 
Who  would  not  rather  lose  a  joint  of  his  finger  than  his  eye  ?  But, 
while  one  member  is  more  important  than  another  in  the  human  body, 
as  well  as  in  the  body  of  Christ,  every  member  is  important ;  every 
member  has  its  peculiar  function,  which  contributes  to  the  good  of  the 
whole,  and  which  the  most  honorable  members  are  not  adapted  to  per- 
form. The  eye  is  a  more  important  member  than  the  fool,  but  the  eye 
could  not  perform  for  the  good  of  the  body  thai  function  which  the 
fool  performs.  The  eye,  therefore,  as  w-ell  as  every  other  member  of 
the  body,  ought  to  honor  the  foot,  according  to  the  value  of  the  services 
it  is  adapted  to  perform.  Office. — This  does  not  mean  office  in  a  re- 
stricted sense,  because  every  member  of  the  body  has  such  an  office. 
It  means  office  in  its  general  sense  of  function. 

V.  .5. — So  we,  being  many,  are  one  body  in  Christ,  and  every  one  members  one  of 
another. 

So  we,  being  many,  are  one  body. — This  is  not  to  be  restricted  to 
one  church,  as  to  the  Church  at  Rome,  to  which  it  was  written,  but 
refers  to  the  Church  of  Christ,  which  embraces  his  people  of  all  ages, 
and  of  all  countries.  The  feeblest  disciple,  even  he  who  of  the  whole 
number  is  least  instructed  in  his  Master's  will,  has  still  his  place  in 
the  body,  and  his  use  in  that  place.  Whatever  church,  then,  refuses 
to  receive  any  Christian  for  want  of  knowledge  of  any  j^art  of  the  will 
of  Christ,  acts  against  the  spirit  of  this  passage.  It  is  wrong  either 
to  refuse  admission  to  Christ's  known  people,  or  to  admit  his  known 
enemies.  In  Christ. — Not  as  Dr.  Macknight  understands  it,  "  under 
Christ."  It  is  not  by  our  being  under  Christ,  that  our  union  is  effected 
with  one  another  ;  but  by  being  in  Christ. 

Members  one  of  another. — By  being  united  in  Christ,  believers  be- 
come members  of  one  another,  that  is,  they  are  united  to  each  other,  as 
all  the  members  of  the  body  are  united.  The  most  remote  members 
are  united  by  their  union  with  the  body.     The  hand  and  the  feet  have 


ROMANS   XII.,   6.  573 

fellowship  through  the  intervening  members.  Hence,  Christians  ought 
to  love  one  another  as  parts  of  themselves.  As  the  Apostle  says,  no 
man  ever  hated  his  own  body  ;  and  he  that  loveth  liis  wife  loveth  him- 
self. For  a  like  reason,  a  Christian,  when  loving  liis  fellow  Christians, 
is  loving  himself.  It  is  thus  that  Christians,  in  the  Church  of  Christ, 
taken  individually,  are  many,  and  are  altogether  one  body  in  Christ, 
having  the  Spirit  of  Christ,  and  all  of  them  are  members  one  of  another. 
This  consideration  ought  to  operate  powerfully  to  unite  them.  There 
is  a  sectarian  partiality,  distinct  from  this,  too  often  found  among  the 
professors  of  Christianity.  But  as  the  union  of  Christians,  here  repre- 
sented by  that  of  the  members  of  the  human  body,  respects  none  but 
real  Christians,  and  as  it  respects  all  such,  whether  they  be  externally 
united  in  Christian  fellowship  with  us  or  not,  we  ought  to  cultivate  love 
to  them  as  to  the  disciples  of  Christ,  of  whatever  name,  and  cherish  this 
love  to  them,  on  the  ground  of  their  union  with  Christ.  We  ought  to 
unite  with  tiie  Apostle  in  praying,  "  Grace  be  with  all  them  that  love 
our  Lord  Jesus  Christ  in  sincerity." 

V.  G. — Having  then  gifts  differing  according  to  the  grace  that  is  given  to  us,  whether 
prophecy,  let  us  prophesy  according  to  the  proportion  of  faith. 

Having  then  gifts  differing  according  to  the  grace  that  is  given  tc 
us. — Upon  this  Dr.  Macknight  observes  : — "  As  the  grace  of  apustle- 
ship  signifies  the  office  of  an  apostle  graciously  conferred,  so  the  grace 
here  said  to  be  given  to  the  Romans,  may  mean  the  particular  station 
and  office  in  the  Church,  assigned  to  individuals  by  Christ."  But  the 
word  grace  has  neither  the  one  signification  nor  the  other.  It  is  that 
favor  by  which  Christ  confers  his  gifts  on  the  members  of  his  bodv. 
OflSce  in  the  Church  belongs  to  few  of  them,  but  they  all  possess  gifts 
or  talents  by  which  they  may  be  useful  to  the  body.  Many  of  the  gifts 
possessed  when  the  Apostle  wrote,  were  gifts  miraculously  bestowed  ; 
but  even  at  that  time  they  were  not  all  such.  And  the  word  gifts  in- 
cludes those  gifts  that  are  given  in  Providence,  or  conferred  by  consti- 
tution, talent,  birth,  education,  and  other  circumstances,  as  well  as  the 
extraordinary  gifts  immediately  conferred  by  the  Holy  Spirit.  Riches 
and  natural  eloquence  are  gifts,  as  well  as  the  miraculous  ability  to  speak 
in  languages  not  previously  learned.  Christians,  then,  should  consider 
everything  they  possess  as  a  gift  bestowed  by  God,  which  they  should 
cultivate  and  use  to  his  glory,  and  for  which  they  are  accountable.  If 
a  Christian  misspend  his  money,  his  time,  his  abilities,  his  influence,  or 
any  talent  which  God  has  conferred  on  him,  he  is  not  misspending  his 
own,  but  is  misspending  what  is  entrusted  to  him  by  God.  He  is  un- 
faithful in  his  trust. 

Whether  prophecy. — Prophecy  strictly  signifies  the  foretelling  of 
future  events.  But  it  seems,  also,  to  be  extended  to  denote  any  mes- 
sage from  God,  whether  relating  to  things  present  or  to  come,  and  in 
the  New  Testament,  to  refer  to  the  e.xposition  of  Scripture.  Calvin, 
after  remarking  that  "  Some  mean  by  prophecy  the  power  of  predic- 
tion which  flourished  in  the  Church  at  its  commencement ;"  afterwards 
observes,  "  I  prefer  the  opinion  of  those  commentators,  who  take  the 


574  ROMANS    XII.,    7. 

word  in  a  more  extended  sense,  and  apply  it  to  the  peculiar  gift  of  ex- 
plaininfT  revelation,  acconlinir  as  any  one  executes  with  skill  anddexterily 
the  ollice  of  an  interpreter  in  (h^rl:win;r  the  will  of  (Jud.  Prophecy, 
therefore,  at  this  period  is,  noihiiiir  else  in  the  Christian  Church  than 
the  proj)er  understanchng  of  Scrij)lure,  and  a  peculiar  facuhy  of  explain- 
ing the  same,  since  all  the  ancient  propliccies,  and  all  the  oracles  of 
Cod,  were  contained  in  Christ  and  his  gospel.  I'or  Paul  understood  it 
in  this  sense,  1  Cor.  xiv.,  5,  when  he  said,  '  I  would  that  ye  all  spake 
with  tongues,  but  rather  that  you  prophesy.'  '  We  know  in  part,  and 
we  prophesy  in  part,'  I  Cor.  xiii.,  9.  For  it  does  not  appear  that  Paul 
was  only  desirous  in  this  passage  to  recount  those  admirable  graces,  by 
which  Christ  ennobled  his  gospel  at  the  beginning  ;  but  rather  gives  a 
statement  of  ordinary  gifts,  which  certainly  remain  in  the  Church." 
■  Proportion  of  faith. — They  were  to  speak  according  to  the  extent 
of  their  information  or  measure  of  faith.  This  passage  docs  not  appear 
to  relate  to  that  principle  of  interpretation  which  is  called  the  analogy 
of  faith.  This  is  a  canon  of  Scripture  interpretation  which  has,  no 
doubt,  been  abused  ;  but  when  rightly  applied,  as  the  w-ord  of  Cod 
must  be  consistent  with  itself,  it  seems  both  reasonable  and  useful. 
Since  the  time  of  Dr.  Campbell  of  Aberdeen,  who  keenly  opposed  this 
principle,  it  has  l)ecn  generally  renounced  l)y  expositors  of  Scripture  ; 
yet,  when  viewed  in  a  proper  light,  it  is  by  no  means  liable  to  the  excep- 
tions made  to  it.  The  objections  which  Dr.  Campbell  brings  against  it  are 
fully  obviated  in  Dr.  Carson's  late  work,  entitled,  "  Examination  of  the 
Principles  of  Biblical  Interpretation  of  Ernesti,  Ammon,  Stuart,  and 
other  Philologists,"  pp.  103-108.* 

V.  7. — Or  ministry,  let  us  wait  on  our  ministering ;  or  he  that  teacheth,  on  teaching  ; 

Or  ministry. — The  word  in  the  original  is  that  which  appropriately 
designates  the  office  of  the  deacon.  If  it  refers  to  office,  it  must  refer 
to  this  officer.  For  though  ministry  equally  applies  to  Apostles,  and 
all  who  serve  in  the  gospel,  yet  appropriately  it  refers  to  one  office,  and 
when  it  is  applied  to  others,  it  is  with  circumstances  that  make  the 
reference  obvious.  Indeed,  what  is  here  said  applies  to  all  offices  as 
well  as  to  that  of  the  deacon,  but  this  should  not  influence  us  so  as  to 
prevent  our  ascertaining  its  immediate  reference.  There  is  no  neces- 
sity here  to  restrict  the  word  to  an  official  meaning,  for  it  will  apply  to 
every  one  who  devotes  himself  to  the  interests  of  the  body  of  Christ. 
As  Howard,  the  philanthropist,  was  to  humanity,  so  may  many  Chris- 
tians be  to  the  Church  of  Christ ;  at  least  to  that  part  of  it  with  which 
they  are  more  immediately  connccletl.  He  tliat  teacheth,  on  teaching: 
— Fitness  to  teach  is  a  gift  of  the  Head  of  the  Church,  which  all  who 
teach  ought  to  possess,  and  without  which  no  appointment  of  any  one 
can  make  him  a  minister  of  Christ.  They  who  possess  the  gift  of 
teaching  ought  to  employ  it  diligently. 

•  That  work  should  be  carefully  perused  by  those  who  have  been  accustomed  to  ad- 
mire Mr.  Moses  Stuart  as  a  sound  Biblical  critic,  or  who  are  in  danger  of  being  misled 
by  the  works  of  German  Neologians. 


ROMANS    XII.,    8,  575 

V.  8. — Or  he  that  exhorteth,  on  exhortation  ;  he  that  piiveth,  let  him  do  it  with  sim- 
plicity :  he  that  ruleth,  with  diligence  ;  he  that  showeth  mercy,  with  cheerfulness. 

He  that  exhorteth. — This  means  to  excite  to  duty  and  dissuade  from 
sin,  and  requires  a  peculiar  talent,  Mr.  Stuart  supposes  that  the  teacher 
and  exhorter  were  different  officers  ;  but  it  is  quite  obvious  that  the 
Apostle  is  not  distinguishing  offices,  but  gifts.  Every  gift  does  not 
require  a  different  office.  Many  of  the  gifts  required  no  office  at  all.  No 
opinion  can  be  more  groundless,  than  that  the  gifts  imply  each  a  separate 
office  in  the  Church. 

lie  that  giveth. — This  is  usually  supposed  to  refer  to  the  deacon  :  but 
as  the  Apostle  is  not  speaking  of  the  distinction  or  number  of  offices,  and 
as  the  word  used  is  not  so  restricted,  there  is  no  just  ground  thus  to  limit 
the  passage.  It  includes  the  deacon,  but  is  not  confined  to  him.  Mr. 
Stuart,  however,  is  not  justified  in  saying,  that  the  word  "  properly  means 
to  impart  among  others  what  belongs  to  one's  self,  to  give  of  one's  own 
to  others.''^  It  is  not  essential  to  the  word,  whether  the  gift  proceeds 
from  the  giver,  as  the  owner  or  merely  as  the  steward.  The  gifts  con- 
ferred by  the  Apostles  were  not  their  own ;  yet  Paul  applies  the  word 
(Rom.  i.,  11)  to  the  communication  of  a  spiritual  gift  through  his  hands 
to  the  Church.  But  to  prove  that  the  word  here  extends  to  those  who 
gave  of  their  own  substance,  it  is  not  required  that  the  word  cannot 
apply  to  official  or  vicarious  alms.  It  is  enough  that  the  word  is  one  of 
a  general  meaning,  and  applies  to  the  giving  of  one's  own.  Why  should 
it  be  confined  to  official  giving,  when  there  is  nothing  restrictive  in  the 
word  or  in  the  circumstances '?  Why  should  it  be  confined  to  the  deacon, 
when  the  Apostle  is  not  at  all  treating  of  office,  but  of  gifts  possessed  by 
unofficial  as  well  as  official  persons  ?  With  simplicity. — This  means 
singleness  of  view.  It  guards  against  ostentation  or  love  of  praise,  on 
account  of  which  the  Pharisees  gave  their  alms.  The  word  is  sometimes 
used  to  signify  liberality,  and  is  so  understood  here  by  Mr.  Stuart.  This 
meaning  is  not  unsuitable,  but  still  the  other  is  more  appropriate.  In  all 
cases,  Christians  need  the  caution  to  give  with  simplicity,  but  it  would 
not  be  possible  for  some  to  give  with  what  is  generally  understood  by 
liberality. 

He  that  ruleth. — Mr.  Stuart  labors  hard,  but  unsuccessfully,  to  make 
it  appear,  that  this  word  does  not  here  apply  to  presiding  or  ruling  in 
the  Church,  but- to  assisting  the  poor  by  hospitality,  like  Phebe.  The 
word  is  usually  applied  to  presiding  in  the  Church,  and  when  it  is  used 
without  a  regimen,  the  most  obvious  meaning  must  be  supplied  to  fill  up 
the  ellipsis.  That  this  will  confine  it  to  ruling  in  the  Church  admits  of  no 
question.  Presiding  or  ruling  in  the  Church  is  here  considered,  not 
with  a  view  to  its  distinction  from  other  offices,  but  with  respect  to  the 
gift  that  fits  for  it.  "  Some  are  of  opinion,"  says  Dr.  Macknight,  "  that 
the  president  was  one  appointed  to  superintend  those  who  were  em- 
ployed in  distributing  the  Church's  alms."  There  can  be  no  doubt, 
that  the  word  would  apply  to  a  president  of  any  kind.  But  to  believe 
that  it  signifies  here  such  presidents,  when  it  is  appropriated  to  other 
presidents  in  the  church,  and  when  there  is  no  evidence  that  there  were 
any  presidents  of  the  kind  supposed,  is  building  without  a  foundation. 


576  noMANs  XII.,  9. 

With  (liliiirncr. — The  ruler  is  to  attend  to  his  olficc  with  carnf^stness 
anil  (liliijjenic.  It  is  the  duty  of  all  to  spend  and  to  he  spent  in  the 
service  ot  their  Lord. 

S/ioircl/i  inrrcij. — This  sij^nifies  the  giving  of  money,  or  anything, 
for  the  support  of  poor  brethren  ;  or  applies  to  every  instance  in  which 
mercy  was  to  be  shown  to  the  afllicted,  whether  the  aflliction  arose  from 
poverty,  sickness,  or  any  other  calamity.  With  cheerfulness. — Mercy 
must  be  shown,  not  only  so  as  to  indicate  that  it  is  voluntary,  but  also 
with  cheerfulness  which  shows  that  it  is  a  pleasure.  This  spares  the  feel- 
ings and  soothes  the  sorrows  of  the  afflicted. 

V.  9. — Let  love  be  without  dissimulation.  Abhor  that  which  is  evil,  cleave  to  thai 
which  is  good. 

Let  Jove  he  without  dissimulation. — There  seems  to  be  here  an  indi- 
rect allusion  to  those  hollow  pretensions  of  love  so  generally  raaniie.sted 
in  society.  Men  pretend  to  have  the  greatest  love  to  each  other,  when 
they  not  only  have  no  love  at  all,  but  when  they  may  really  be  under  the 
influence  of  a  contrary  disposition.  Calvin  well  observes,  on  this  pas- 
sage, "  It  is  difficult  to  give  a  view  of  the  ingenuity  with  which  a  large 
portion  of  mankind  assume  the  appearance  of  that  love  which  they 
really  do  not  possess.  For  they  not  only  deceive  others,  but  impose 
upon  themselves,  while  they  endeavor  to  believe  that  they  entertain  a 
very  considerable  share  of  love,  even  for  those  whom  they  not  only  treat 
with  neglect,  but,  in  reality,  renounce  and  despise.  Paul,  therefore,  de- 
clares that  only  to  be  genuine  love,  which  is  free  from  all  dissimulation 
and  guile  ;  and  every  person  can  best  judge  for  himself,  whether  he 
entertains  any  feeling  in  the  innermost  recesses  of  his  heart,  opposed  to 
this  noi}le  and  lasting  affection."  Christians  ought  to  be  careful  that, 
while  they  use  to  each  other  the  endearing  language  of  brethren,  they 
feel  the  sentiments  and  perform  the  actions,  which  this  language 
imports.  "  Above  all  things,"  says  the  Apostle  Peter,  "  have  fervent 
charity  (love)  among  yourselves:  for  charity  shall  cover  a  multitude  of 
sins."  Believers  ought  to  throw  the  mantle  of  love  over  the  numerous 
faults  into  which  their  brethren  may  fall,  in  their  conduct  towards  them; 
and  tlius  to  hide  them  from  iheir  eyes,  forgiving  their  faults,  even  as  God, 
for  Christ's  sake,  hath  forgiven  ihem,  Eph.  iv.,  32. 

AUior  that  tvhich  is  evil ;  cleave  to  that  tchich  is  good. — With  re- 
spect to  this,  Calvin  observes,  "  The  words  following  in  the  context, 
good  and  evil,  have  not  a  general  meaning;  but  by  evil  is  intended  that 
malicious  iniquity  which  injures  any  person  ;  and  by  good,  that  kindness 
by  which  are  afforded  to  others  aid  and  assistance."  But  it  rather  ap- 
pears that  the  words  in  this  place  are  to  be  viewed  as  to  what  is  had  and 
good  in  general.  We  ought  not  only  to  avoid  doing  what  is  evil,  but  to 
accustom  ourselves  to  abhor  it,  as  the  vilest  and  most  offensive  of  things 
are  abhorred.  To  that  which  is  good  we  ought  to  ding  with  all  our 
hearts.  Christians  are  not  to  be  satisfied  with  abstaining  from  what  is 
evil,  and  practising  what  is  good.  The  affections  of  their  minds  should 
be  in  unison  with  their  duty  ,  they  should  hate  as  well  as  avoid  what  is 
sinful,  and  love  as    well    as    practise  what  is  good.     We   thus  learn 


ROMANS    XII.,    11.  577 

that  we  are  accountable  to  God  for  the  state  of  our  minds,  as  well  as 
for  our  external  conduct.  We  should  not  only  not  practise,  but  not  love 
evil. 

V.  10 — Be  kindly  affbctioned  one  to  anotlier  with  brotherly  love  ;  in  honor  prefer- 
ring one  another ; 

Be  kindly  affcclioncd  one  io  another,  luitli  hrothedy  love. — This 
appears  to  indicate,  that  in  brotherly  love  believers  ought  to  have  that 
affection  for  one  another,  which  nature  displays  among  those  who  are 
brothers  in  the  flesh.  Brotherhood  in  Christians  ought  nut  to  be  a  mere 
name,  but  a  reality  evinced  by  the  alFections  of  a  relationship  of  kindred. 
All  Christians  are  brethren  ;  they  are  born  of  one  Father,  who  hath 
taught  them  to  say,  "Our  Father  who  art  in  heaven."  He  who  loves 
the  Father,  loves  the  brethren.  "  Whosoever  believeth  that  Jesus  is  the 
Christ  is  born  of  God  ;  and  every  one  that  loveth  him  that  begat,  loveth 
him  also  tliat  is  begotten  of  him."  In  honor  preferring  one  another. — 
Among  those  who  derive  the  same  meaning  from  these  words,  there  is  a 
great  variety  in  their  method  of  expressing  it.  Calvin,  with  many  others, 
understood  it  as  our  translators,  that  each  in  honor  prefer  his  brother  to 
himself,  agreeably  to  other  texts  of  Scripture.  But  the  word  signifies, 
in  general,  to  lead  before,  and  has  a  great  variety  of  apphcations. 
The  meaning  here  seems  to  be,  that  in  showing  mutual  respect,  they 
ought  each  to  strive  to  take  the  lead.  This  is  a  thing  in  which  they 
may  lawfully  strive  with  one  another.  While  the  men  of  the  world  are 
striving  to  outstrip  each  other  in  everything  that  respects  ambition, 
Christians  are  to  refrain  from  following  their  example;  but  they  are 
permitted  and  enjoined  to  strive  with  one  another  in  the  indication  of 
mutual  respect.  Dr.  Macknight  understands  the  passage  to  mean — "  In 
every  honorable  action  go  before,  ohd  lead  on  one  another.''^  But  it 
seems  forced  to  understand  "  honor,"  as'  signifying  every  honorable  ac- 
tion. The  word  appears  to  have  a  limited  reference  to  the  honor  to  be 
shown  to  one  another,  by  the  brethren.  "  In  lowliness  of  mind,  let  each 
esteem  other  better  than  themselves,"  Phil,  ii.,  3. 

V.  11. — Xot  sh.ithnil  in  busirie.-is  ;  fervent  in  spirit ;  serving  the  Lord  ; 

Not  slothful  in  business. — It  does  not  appear  that  the  word,  in  the 
original,  can  bear  to  be  translated  business.  It  denotes  eagerness,  ear- 
nestness, zeal,  urgency,  &c.  The  meaning  appears  to  be,  that  in  doing 
everything  with  respect  to  things  both  temporal  and  spiritual,  believers 
are  not  to  be  slothful  or  indulge  in  indolence;  but  in  every  duty  to  use 
exertion  and  manifest  caruestiifss.  Fervent  in  spirit.— A  fervent  spirit 
is  the  reverse  of  sloth,  and  always  prompts  to  diligence  and  vigor  of 
action.  Christians  ought  to  possess  such  a  spirit  in  doing  all  their  busi- 
ness, especially  in  the  things  of  the  Lord.  Earnestness  in  doing  good, 
says  Calvin,  requires  a  zeal  and  ardor,  lighted  up  in  our  breasts  by  the 
kspirit  of  God,  Acts  xviii.,  25.  Serving  the  Lord. — Christians  are 
here  exhorted  to  consider  themselves  as  the  servants  or  slaves  of  the 
Lord  Jesus  Christ.     They  are  so,  in  the  fullest  sense  of  the  word,  as 

37 


578  ROMANS    XH.,     12. 

concerns  Christ's  right  to  them,  and  authority  over  them,  and  the  duty 
of  their  being  solely  devoted  to  him.  They  have  none  of  the  disagree- 
able feelings  of  slavery,  because  Christ's  service  is  their  delight,  their 
honor,  and  their  interest.  Though  the  precept  applies  generally,  yet  it 
appears  to  have  a  particular  reference,  from  the  connection,  to  the  duty 
of  fervency  of  spirit  which  precedes  it. 

Christians  should  consider  themselves  as  wholly  and  at  all  times  the 
servants  of  the  Lord,  and,  remembering  that  his  eye  is  ever  upon  them, 
do  all  things  as  in  his  presence.  It  is  not  merely  in  acts  of  worship,  or 
on  particular  occasions,  that  they  are  to  be  considered  as  serving  Him, 
but  in  all  their  lives  and  all  their  actions.  They  are  in  their  worldly 
employments  and  engagements  to  do  all  with  a  view  to  the  authority  of 
their  Master.  Even  in  eating  and  drinking,  they  are  exhorted  by  the 
Apostle  to  act  for  the  glory  of  God.  If  Christians  would  keep  this  at 
all  times  before  their  minds,  how  much  would  their  happiness  be  in- 
creased. For  we  may  be  assured  that  an  increase  in  our  obedience  to 
our  heavenly  Master  will  always  be  accompanied  with  an  increase  of 
true  happiness. 

V.  1'2. — Rejoicing  in  hope  ;  patient  in  tribulation  ;  continuing  instant  in  prayer  ; 

Again  and  again  it  is  enjoined  on  believers  to  rejoice  in  the  Lord — in 
the  contemplalion  of  his  person,  his  offices,  his  power,  his  love,  and  in 
their  union  with  Him.  Here,  in  the  midst  of  exhortations  to  attend  to 
various  duties,  they  are  commanded  to  rejoice  in  hope.  Hope  is  found- 
ed on  faith,  and  faith  on  the  Divine  testimony.  Hope,  then,  respects 
what  God  has  declared  in  His  Word.  We  are  here  exhorted  to  exercise 
hope  with  respect  to  future  glory,  and  to  rejoice  in  tiic  contemplation 
of  the  objects  of  hope.  What  can  be  better  calculated  to  promote  joy 
than  the  hope  of  obtaining  blessings  so  glorious  in  a  future  world  ? 
Were  this  hope  kept  in  lively  exercise,  it  would  raise  believers  above 
the  fear  of  man,  and  a  concern  for  the  honors  of  this  world.  It  would 
also  enable  them  to  despise  the  shame  of  the  cross. 

The  objects,  then,  of  the  believer's  hope,  are  the  spiritual  and  celes- 
tial blessings  which  are  yet  future,  to  which  his  eyes  should  constantly 
be  directed,  and  which  arc  calculated  to  fill  him  with  the  greatest  joy. 
It  is  not  the  prospect  of  terrestrial  possessions  in  which  he  is  to  rejoice; 
but  of  a  house  eternal  in  the  heavens.  "  In  thy  presence  is  fulness  of 
joy ;  at  thy  right  hand  there  are  pleasures  for  evermore."  It  is  that 
glorious  communion  with  Jesus  Christ  of  which  the  Apostle  speaks, 
when  he  says,  "  Having  a  desire  to  depart,  and  to  be  with  Christ  ;  which 
is  far  better."  "  It  is  that  state  in  which  believers  shall  be  like  him,  for 
they  shall  see  him  as  he  is."  "  As  for  me  I  will  behold  thy  face  in 
righteousness  ;  I  shall  be  satisfied  when  I  awake  with  thy  likeness." 
It  is  the  hope  of  righteousness  for  which,  through  the  Spirit,  believers 
wait.  Gal.  v.,  5.  This  hope  is  founded  on  the  unchangeable  promise 
of  God — on  his  promise  accompanied  by  his  oath — on  the  blood  of 
Christ  with  which  he  has  sealed  his  promise — on  him  who  was  not  only 
dead,  but  is  risen  again,  who  is  ever  at  the  right  hand  of  God,  who  also 


ROMANS   XII,,    12.  579 

maketh  intercession  for  his  people.  This  hope,  then,  is  botli  sure  and 
steadfast,  and  cntereth  into  that  within  the  veil,  whither  the  forerunner 
even  Jesus,  is  for  us  entered. 

This  description  of  hope,  as  an  anchor  both  sure  and  steadfast,  con- 
futes the  erroneous  doctrine  of  Roman  Catholics,  who  maintain,  as  has 
been  formerly  observed,  that  the  hope  of  the  gospel  is  a  doubtful  conjec- 
ture, instead  of  a  firm  expectation  of  future  blessedness.  They  insist 
that  the  believer  ought  to  be  always  in  doubt  as  to  his  salvation  ;  that  he 
cannot  know  wiiether  God  loves  or  hates  him  ;  and  that  all  the  assur- 
ance he  can  have  of  his  salvation,  can  never  go  beyond  conjecture. 
Is  this,  then,  the  anchor  both  sure  and  steadfast  which  enables  the 
believer  to  remain  firm  amidst  the  storms  and  agitations  of  this  unsettled 
world  ?  Can  he  rejoice  in  a  hope  so  uncertain  and  unstable  ?  That 
Roman  Catholics  should  thus  reduce  to  doubt  and  uncertainty  that  hope 
which  the  believer  is  commanded  to  maintain  perfectly  (1  Peter  i.,  13), 
is  not  to  be  wondered  at,  since  it  is  partly  on  their  own  merits,  and  on 
the  satisfaction  and  sufferings  of  tlieir  saints,  that  their  hope  is  founded, 
and  not  exclusively  on  tlie  blood  of  Christ.  The  believer  is  here  com- 
manded to  rejoice  in  hope,  and  if  he  consider  that  he  is  bound  to  apply 
to  himself  the  other  injunctions  contained  in  this  portion  of  the  word 
of  God,  and  to  act  upon  them,  he  ought  equally  to  regard  it  as  his  duty 
to  obey  this  injunction,  and  to  remember,  that  if  he  is  not  obeying 
it,  it  is  an  indication  that  all  is  not  right  with  him.  The  same  conclu- 
sion may  also  be  drawn,  if  he  is  not  walking  according  to  that  other 
express  command  in  chapter  6th,  to  reckon  himself  to  be  dead  indeed 
unto  sin,  but  alive  unto  God  through  Jesus  Christ  our  Lord. 

The  hope  of  the  glory  of  God,  in  which  the  Apostle  here  affirms  that 
Christians  ought  to  rejoice,  is  provided  as  an  important  part  of  the  be- 
liever's armor, — an  helmet  to  cover  iiis  head,  to  defend  him  against  the 
attacks  of  his  spiritual  enemies,  1  Thess.  v.,  8.  It  supports  him  when 
ready  to  be  cast  down.  "Why  art  thou  cast  down,  0  my  soul?  and 
why  art  thou  disquieted  within  me  ?  Hope  thou  in  God,  for  I  shall  yet 
praise  Him,  who  is  the  health  of  my  countenance  and  my  God."  It 
soothes  tiie  bitterness  of  affliction  when  tiie  believer  is  resting  on  the 
promises  of  God.  In  prosperity  it  elevates  his  affections,  and,  fixing 
his  expectation  on  the  glory  that  shall  be  revealed,  disengages  him  from 
the  love  of  this  world.  "  My  soul  thirsleth  for  God,  for  the  living  God ; 
when  shall  I  come  and  appear  before  God  ?"  It  comforts  him  in  the 
prospect  of  death  ;  and  he  says,  with  his  Saviour,  "  My  heart  is  glad, 
and  my  glory  rejoicelh,  my  flesli  also  shall  rest  in  hope."  His  spirit  at 
death  ascends  to  mingle  with  the  spirits  of  just  men  made  perfect,  while 
his  body  enters  the  grave  as  a  place  of  rest,  wailing  for  its  glorious 
resurrection,  and  the  day  when  he  shall  sing  that  song  of  triumph,  "  O 
death  !  where  is  thy  sting  ?  O  grave  !  where  is  thy  victory  ?"  It  is 
the  prayer 'of  the  Apostle,  chap,  xv.,  13,  that  the  God  of  hope  would 
fill  his  people  with  all  joy  and  peace  in  believing,  that  they  may  abound 
in  hope,  through  the  power  of  the  Holy  Ghost. 

Patient  in  tribulation. — Since   Christians  have  such  a  good  hope 
through  grace,  they  ought  to  be  patient  under  their  afflictions.     Nothing 


680  ROMANS    XII.,     12. 

is  better  calculated  to  enable  us  to  bear  calamities  tban  the  hope  of  a 
happy  result.  And  what  can  equal  the  |)n)spccts  of  the  Chrisiian  when 
lie  lias  passed  through  the  furnace  and  been  tried  as  £jold  ?  His  afllic 
lions  arc  not  only  necessary  for  his  trial,  and  honorable  to  (Jod,  but  they 
arc  for  his  own  eternal  atlvantage, — llu;  litihl  afllielions  of  the  righteous, 
Avhich  arc  but  for  a  moment,  work  out  for  lliem  a  far  more  exceeding 
and  eternal  weight  of  glory.  Tiie  trial  of  their  failii  is  much  more  pre- 
cious than  that  of  gold  though  it  be  tried  with  fire,  and  shall  be  found 
unto  praise  and  honor  and  glory  in  the  day  of  Christ.  Afflictions  are 
sent  by  God  to  his  people  to  increase  their  patience.  On  account  of 
remaining  sin  tliey  are  their  portion  while  in  the  boiiy.  "  In  the  world 
ye  shall  liave  tribulation;  but  be  of  good  cheer,  I  have  overcome  the 
world." 

Contimdng  riisfant  in  2)raycr. — The  Christian  is  to  "  pray  without 
ceasing."  No  duty  can  be  well  performed  without  this.  It  is  especially 
necessary  in  the  time  of  affliction.  "  Paul  also,"  says  Calvin,  *'  not 
only  excites  us  to  prayer,  but  expressly  requires  performance;  because 
our  warfare  is  unceasing,  aiifl  we  are  daily  attacked  by  various  assaults, 
which  champions,  even  of  the  greatest  bravery,  are  unable  to  support, 
without  an  occasional  supply  of  new  vigor.  Unceasing  contiiuiance  in 
prayer  is  the  best  remedy  against  fatigue."  It  is  impossible  that  be- 
lievers can  discharge  the  various  duties  which  are  here  enforced,  with- 
out having  their  eyes  constantly  directed  to  their  heavenly  Father  ;  and 
without  receiving  from  him  the  will  and  the  capacity  necessary  for  their 
discharge.  Our  Lord's  parable  of  the  unjust  judge,  Luke  xviii.,  I, 
contains  the  strongest  encouragement  to  perseverance  and  importunity 
in  prayer.  The  Lord  commands  his  disciples  to  pray  always,  on  ac- 
count of  the  power  of  their  spiritual  enemies,  who  arc  constantly  seek- 
ing tlieir  destruction.  The  Apostle,  also,  exhorts  believers  to  pray 
always  with  all  prayer  and  supplication  in  llic  Spirit,  and  to  watch 
thereunto  with  all  perseverance ;  to  continue  in  prayer,  and  watch  in 
tlic  same  with  thanksgiving  ;  in  everything  giving  thanks,  for  this  is 
the  will  of  God  in  Christ  Jesus ;  and  to  be  careful  for  nothing,  but  in 
everything,  by  prayer  and  supplication,  with  thanksgiving,  to  let  their 
requests  be  made  known  unto  (iod.  If  a  Christian  imdertakes  any- 
thing wiiatever  witliout  prayer,  he  is  neglecting  his  duly,  and  not  acting 
up  to  his  privileges.  In  that  matter  he  is  not  walking  with  (Jod,  whose 
ears  are  open  to  the  prayers  of  the  righteous.  On  occasions,  even, 
when  there  is  not  a  moment  to  deliberate,  and  when  an  immediate  de- 
cision is  indispensable,  there  is  still  time  for  prayer,  and  for  receiving 
an  answer,  Nch.  ii.,  4,  8. 

The  believer,  loo,  should  ever  address  his  heavenly  rather  with  full 
confidence  that  his  prayers  will  be  heard,  not  perhaps  according  to  his 
wislics,  but  in  a  way  that  in  the  issue  will  be  more  advantageous. 
"  This  is  the  confidence  that  we  have  in  him,  that,  if  we  ask  anything 
according  to  his  will,  he  heareth  us.  And  if  wc  know  that  he  heareth 
us  whatsoever  we  ask,  we  know  that  wc  have  the  petitions  that  w^e 
desired  of  him."  "  Whatsoever  ye  shall  ask  in  my  name,  that  will  I 
do,  that  the  Father  may  be  glorified  in  the  Sun.     If  ye  shall  ask  any- 


ROMANS    XII.,     13.  581 

thing  in  my  name,  I  will  do  it."  "  Ask  and  yc  shall  receive,  dial  your 
joy  may  be  fnll."  "  And  all  things  whatsoever  ye  shall  ask  in  prayer, 
believing,  ye  shall  receive."  Tf  the  believer  asks  and  docs  not  receive, 
it  is  because  he  asks  amiss  :  He  does  not  ask  in  faith,  he  asks  for  things 
that  are  not  proper,  he  asks  while  he  is  indulging  in  sin.  "  The  sacri- 
fice of  the  wicked  is  an  abomination  to  the  Lord  ;  but  the  prayer  of 
the  upright  is  his  delight."  "  If  I  regard  iniquity  in  my  heart,  the  Lord 
will  not  hear  me,"  Psalm  Ixvi.,  18.  Here,  however,  it  is  proper  to 
remark,  that  there  is  a  great  difference  between  iniquity  prevailing  in 
the  heart,  and  iniquity  regarded  in  the  heart.  Li  the  last  case  we 
cannot  draw  near  with  acceptance.  God  will  not  accept  our  prayers, 
because  in  that  case  we  cannot  draw  near  with  "  a  true  heart."  But 
in  the  former  case  of  iniquity  prevailing  in  the  heart,  we  may  draw 
near  in  the  full  assurance  of  faith,  of  which  we  see  an  example  in  the 
case  of  David.  "  Liiquities,"  he  says,  "prevail  against  me  ;"  but  he 
immediately  adds,  "  As  for  our  transgressions,  thou  shall  purge  them 
away,"  Psalm  Ixv.,  3. 

V.  13. — Distributing  to  the  necessity  of  saints;  given  to  hospitality. 

Distributing  to  the  necessity  of  saints. — Rather  "  communicating  to 
the  necessities  of  the  saints."  The  poor  brethren  are  thus  made  joint 
partakers  of  the  substance  of  their  richer  brethren  ;  the  rich  make  their 
poor  brethren  participators  with  them  in  their  substance,  by  giving  them 
wdial  is  necessary  to  supply  their  wants.  "Observe,"  says  Calvin, 
"  the  propriety  of  the  expression.  The  Apostle  thus  intimates  that  we 
ought  to  supply  the  wants  of  our  brethren  with  as  much  care  as  if  we 
were  assisting  ourselves."  It  may  liere  be  observed,  that  this  precept 
proves  most  clearly  thai  there  was  no  general  custom  among  the  first 
Christians  of  a  community  of  goods.  Had  this  been  the  case,  the  rich 
would  not  have  been  commanded  to  communicate  to  the  necessities  of 
the  saints.  It  ought  also  to  be  noted  that  it  is  to  the  necessities  of  the 
saints  that  communication  is  to  be  made,  not  to  their  indolence.  "  This 
we  commanded  you,  that  if  any  would  not  work  neither  should  he  eat." 
So  far  from  its  being  the  duty  of  Christians  to  support  the  idle,  it  would 
be  a  breach  of  one  of  the  laws  of  Christ's  kingdom. 

Saints. — It  may  also  be  observed,  that  while  we  are  to  do  good  unto 
all  men,  the  poor  saints  are  the  peculiar  care  of  a  church  of  Christ. 
These  are  to  be  fed  as  children  of  the  family  wiio  are  unable  to  support 
themselves.  Here,  also,  we  may  see  the  character  of  the  members  of 
the  first  churches.  They  were  such  only  as  appeared  to  be  saints  and 
godly  in  Chrisi  Jesus.  The  term  saints  signifies  those  who  are  sepa- 
rated for  the  service  of  God, — sanctified  in  Christ  Jesus.  This  appel- 
lation belongs  to  all  the  people  of  God  without  distinction,  and  not  to  a 
particular  class  or  part  of  them  exclusively,  such  as  to  the  Apostles. 
The  Apostles  were  indeed  saints,  and  so  were  Noah,  Abraham,  Moses, 
and  all  the  prophets.  If  this  title  were  indiscriminately  applied  to  all 
who  are  sanctified  in  Christ  Jesus,  that  is  to  every  Christian,  as  in  the 
Apostolical  Epistles,  it  could  not  be  misunderstood  ;  but  its  exclusive 
application  to  Apostles  and  some  others  besides,  leads  to  the  supposi- 


m 


682  ROMANS    XII.,    14. 

lion  that  all  Christians  arc  not  saints.  Tliis  application  is  one  of  the 
engines  of  the  Man  of  Sin,  by  which  he  deceives.  If  any  plead  for  it 
as  a  proper  distinction,  it  is  sufficient  to  advert  to  the  saying  of  Paul, 
"We  have  no  such  custom,  neither  the  churches  of  God,"  1  Cor.  xi., 
16.  Here  the  reference  is  to  the  approved  customs  of  the  churches 
acting  under  the  iiinuediate  guidance  of  the  Apostles,  which  conse- 
quently are  equivalent  to  direct  precept.  We  find  no  such  custom  in 
the  Scriptures,  in  which  prophets  and  apostles  name  themselves,  and 
each  other,  without  this  distinction. 

Given  to  hospitality. — This  does  not  mean,  as  it  is  generally  now 
applied,  social  intercourse  and  conviviality  among  neighbors,  but  it 
means  the  receiving  and  entertaining  of  strangers  at  a  distance  from 
their  own  habitations.  This  was  a  duty  of  peculiar  necessity  in  the 
primitive  times,  when  inns  and  places  of  entertainment  were  unusual. 
But  it  is  a  duty  still  ;  and  the  change  of  times  and  customs  cannot  set 
aside  any  of  the  precepts  of  our  Lord  Jesus  Christ.  Christians  ought 
hospitably  to  receive  their  brethren  coming  from  a  distance,  and  to 
assist  them  in  their  business.  We  are  here  directed  not  only  to  practise 
hospitality,  but  according  to  the  import  of  the  original,  to  follow  or 
pursue  it.  Christians  are  to  seek  opportunities  of  thus  manifesting 
love  to  their  brethren.  In  another  place  the  Apostle  enforces  the  same 
duty  :  "  Be  not  forgetful  to  entertain  strangers  ;  for  thei-eby  some  have 
entertained  angels  unawares." 

V.  14. — Bless  them  which  persecute  you  :  bless,  and  curse  not. 

Bless  them  which  persecute  you. — Calvin  justly  cautions  us 
against  endeavoring  to  find  a  certain  order  in  these  precepts.  It  is 
their  import,  and  not  their  connection  with  each  other,  that  we  ought  to 
ascertain.  Sometimes  there  may  be  a  relation  ;  at  other  times  there  is 
entire  independence.  The  precept  here  given  cannot  be  obeyed  in  its 
genuine  sense  by  any  who  are  not  born  again  of  the  incorruptible  seed 
of  the  word  ;  and  even  to  such  it  is  a  difficult  duty.  In  proportion  to 
their  progress  in  the  divine  life,  will  there  be  in  them  a  diffi^rence  with 
respect  to  their  attainments  in  that  heavenly  spirit  which  enables  them 
to  comply  with  this  injunction.  But  none  can  justly  be  looked  on  as 
Christians,  who  do  not  in  some  measure  possess  this  spirit,  and  prac- 
tise this  precept.  If  this  be  so,  how  few  are  the  genuine  disciples  of 
Christ!  "  None,"  says  Calvin,  "  can  boast  himself  to  be  a  son  of 
God,  or  glory  in  the  name  of  a  Christian,  who  has  not  in  part  put  on 
this  mind,  which  was  in  the  Lord  Jesus,  and  does  not  daily  wrestle 
against  and  oppose  the  feeling  of  enmity  and  hatred."  The  law  of 
God  is  in  all  respect  a  law  of  love,  and  the  precept  here  enjoined  con- 
tains a  peculiar  characteristic  of  Christianity,  in  the  exhibition  of 
which  Christians  are  imitators  of  their  heavenly  Father.  Our  Lord 
Jesus  Christ  gave  a  signal  example  of  obedience  to  this  rule,  when  on 
the  cross  he  prayed  to  his  Father  for  the  pardon  of  those  by  whom  he 
was  crucified.  And  Stephen,  the  first  martyr,  in  imitation  of  his  Di- 
vine master,  died  in  calling  on  His  name,  and  praying  for  his  murder- 
ers.    This  precept  teaches  Christians  in  what  manner,  when  reviled 


ROMANS   XII.,    16.  583 

or  persecuted,  they  ought  to  act  to  their  persecutors.  "  Being  de 
famed,"  says  the  Apostle,  "  we  entreat."  The  repetition  of  the  pre 
cept  in  the  following  clause  adds  to  the  energy  of  the  expression. 

Bless,  and  curse  not. — Paul  repeats  the  precept  to  bless,  on  ac 
count  of  its  importance,  and  its  applicability  to  men  in  general,  ir 
connection  with  a  command  to  curse  no  man.  How  does  this  condemr 
the  Church  of  Rome,  which  so  frequently  manifests  its  antichristian 
character,  by  cursing  its  enemies,  and  allowing  its  priests  to  curse 
from  the  altar  tiiose  who  give  them  offence  !  How  many  arc  there 
who,  calling  themselves  Christians,  openly  and  without  shame  uttei 
maledictions  on  those  who  irritate  them  !  How  few  abstain  from  im- 
precations of  every  kind  and  degree  !* 

V.  15. — Rejoice  with  them  that  do  rejoice,  and  weep  with  them  that  weep. 

This  precept  has  no  doubt  a  peculiar  importance  with  respect  to 
the  brethren,  but  it  is  applicable  in  general.  We  ought  to  sympathize 
with  our  fellow  creatures  in  their  happiness  and  afflictions.  The 
meaning  of  the  precept  is  quite  obvious.  The  prosperity  of  others 
ought  to  inspire  us  with  joy.  Their  affliction  ought  to  affect  us  with 
sorrow.  Even  the  very  semblance  of  this  duty  among  the  people  of 
the  world  has  a  beneficial  influence  on  society,  heightening  the  joy  of 
prosperity,  and  lessening  the  pain  of  adversity. 

V.  16. — Be  of  the  same  mind  one  toward  another.  Mind  not  high  things,  but  conde- 
scend to  men  of  low  estate.     Be  not  wise  in  your  own  conceits. 

Be  of  the  same  mind  one  tovw.rd,  another. — This  precept  refers 
rather  to  unanimity,  cordiality,  and  harmony  in  transacting  all  the  busi- 
ness of  the  Church,  than  to  oneness  of  mind  as  to  the  truth.  With 
respect  to  faith,  it  is  the  word  of  God,  with  which  believers  are  to  be 
in  accordance,  and  not  with  the  opinions  of  each  other.  Besides,  this 
often-repeated  precept  is  always  introduced  with  others  of  a  practical 
nature.  Oneness  of  belief  in  everything,  even  the  least  part  of  the 
revelation  of  God,  is  of  importance.  This,  however,  cannot  be  effect- 
ed but  by  a  full  knowledge  of  the  Divine  Word.  The  injunction  is 
most  important,  and  cautions  against  a  captious  spirit  respecting  the 
affairs  of  the  church  with  which  we  are  connected,  or  our  intercourse 
one  with  another.  Dr.  Macknight  has  entirely  mistaken  the  import  of 
this  passage,  making  it  refer  to  what  precedes,  "  Be  of  the  same  hos- 
pitable, forgiving,  sympathizing,  disposition,  towards  one  another,  as 
towards  strangers  and  persecutors." 

Mind  not  high  tilings. — Men,  in  genera],  are  aspiring  to  things  above 
them.  The  great  efforts  of  life  are  to  obtain  high  rank  or  commanding 
station  in  the  world.     Christians  are  here  cautioned  against  setting  their 

*  Little  attention  is  paid,  by  many  Christians,  entirely  to  abstain  from  improper  ex- 
pletives. Some  are  in  the  h;ibit  of  pledging  their  word  or  honor,  as  "  upon  my 
word,"  in  common  discourse,  expressly  contrary  to  these  solemn  injunctions,  in  Matt. 
V  ,  33-37,  and  James  v.,  VI ;  and  of  even  irreverently  pronouncing  the  name  of  uod, 
as  "  Gracious  God  !"  "  God  knows  !"  "  My  God  !"  as  in  France,  where  there  is 
almost  in  every  sentence,  "  Mon  Dieu.'" 


584  ROMANS  xir.,  17. 

minds  on  high  things.  Nothing  can  be  more  opposed  to  progress  in 
the  divine  hfe,  than  the  evil  against  wliich  we  are  here  warned.  In 
proportion  as  Christians  indulge  it,  they  make  their  bed  among  thorns, 
turning  away  their  eyes  from  the  glory  of  their  future  inheritance. 
Condescend  to  men  of  low  estate. — The  word  here  translated  conde- 
scend, signifies  to  be  led  away  with  ;  and  that  which  is  rcndeied  ?fien 
of  low  estate  may,  with  equal  propriety,  be  rendered  low  or  liumble 
things  ;  and  in  this  way,  the  clause  is  an  antithesis  to  the  one  preced- 
ing. "  Not  thinking  of  high  things,^''  says  Calvin,  "  by  which  he 
means,  that  a  Christian  ought  not  to  aspire,  in  an  ambitious  manner, 
after  tiiose  things  by  which  he  may  surpass  others  ;  nor  indulge  in 
haughty  feelings,  but  meditate  rather  upon  modesty  and  meekness ;  for 
our  excellence,  in  the  presence  of  God,  consists  in  these  virtues,  not  in 
pride  or  the  contempt  of  our  brethren.  This  precept  is  properly  added 
to  the  former  ;  for  nothing  breaks  the  unity  mentioned  by  the  Apostle 
more  completely,  tlian  the  exalting  of  ourselves,  and  our  aspiring  to 
something  still  more  elevated,  w-ith  a  view  to  attain  a  higher  situation. 
I  take  the  word  humble  in  the  neuter  gender,  that  the  antithesis  may 
be  more  complete."  Be  not  wise  in  your  own  conceits. — "  This  sen- 
tence," says  Calvin,  "  connects  with  the  preceding  part  of  the  context ; 
for  nothing  inflates  the  mind  more,  than  a  high  opinion  of  our  own  wis- 
dom and  prudence."  Self-conceit  is  an  evidence  of  weakness  of  mind 
and  of  ignorance.  So  far  as  it  manifests  itself  among  Christians,  it 
evidences  low  attainments  in  the  knowledge  of  the  things  of  God,  and 
is  most  destructive  to  the  harmony  of  a  Church,  and  the  improvement 
of  the  individual  under  its  influence. 

V.  17. — Recompense  to  no  man  evil  for  evil.     Provide  things  honest  in  the  sight  ol 
all  men. 

Recompense  to  no  man  evil  for  evil. — It  is  natural  to  every  man  to 
return  evil  for  evil.  Those  of  the  most  indolent  and  passive  dispositions 
are  not  without  feelings  of  revenge.  Nothing  but  the  faith  of  Christ 
will  enable  any  man  to  overcome  this  disposition  ;  but  faith  will  over- 
come it ;  and  every  man  who  believes  in  Christ,  must  labor  to  overcome 
it  in  his  heart,  as  well  as  his  practice.  If  Christians  are  tried  by  this 
test,  the  pretensions  of  the  great  bulk  of  those  who  usurp  the  name,  will 
be  found  groundless.  Provide  tlm\gs  honest  in  the  sight  of  all  men. — 
We  are  not  to  do  our  work  to  be  seen  of  men,  but  we  are  to  be  careful 
that  all  our  works  are  done  so  as  to  avoid  anything  that  would  bring  a 
reproach  upon  the  gospel.  We  ought  not  only  to  abstain  from  what  we 
know  to  be  wrong,  but  we  ought  sedulously  to  avoid  just  suspicion,  1 
Thess.  v.,  22.  Sometimes  Christians  say,  that  if  they  have  a  good 
conscience,  they  care  not  what  any  one  thinks  of  them.  But  this  is 
contrary  to  this  precept.  If  we  are  falsely  charged,  we  may  commit 
ourselves  to  Him  who  judgeth  righteously.  But,  so  far  as  in  our  power, 
we  are  not  only  to  avoid  what  is  improper,  but  to  avoid  the  blame  or 
suspicion  of  what  is  improper.  In  Paul  himself,  we  see  an  example  of 
solicitude  in  this  respect.  "  Providing  for  honest  things,  not  only  m  the 
sight  of  the  Lord,  but  also  in  the  sight  of  men,"  2  Cor.  viii.,  21. 


ROMANS   XII.,    19.  585 

V.  IS. — If  it  be  possible,  as  much  as  lieth  in  you,  live  peaceably  witli  all  men. 

Sucn  is  the  state  of  human  nature,  that  offences  must  needs  come, 
and  here,  the  Apostle,  in  his  exhortation,  proceeds  on  the  fact  of  the 
difficulty  of  living  at  peace  with  all.  The  believer  is,  notwithstanding, 
constantly  to  aim  at  this,  and  to  pursue  it  even  when  it  seems  to  fly 
from  him.  He  ought  particularly  to  guard  against  giving  occasion  to 
any  just  subject  of  complaint  against  him.  To  live  at  peace  with  all 
men,  as  far  as  is  attainable,  without  sacrificing  duty,  is  not  onlv  duty, 
but  for  his  happiness.  To  pursue  peace,  then,  is  to  fly  from  misery. 
It  is  impossible  to  be  happy  in  disturbance,  and  broils,  and  enmities  ; 
but  it  may  sometimes  be  impossible  for  Christians  to  obtain  peace. 
When  this  is  the  case,  they  must  submit  to  it  as  one  of  the  greatest 
afflictions  ;  but  we  ought  to  recollect  that  it  is  God  who  giveth  us  peace 
with  men,  and  to  seek  it  from  him  with  ardent  prayer,  as  well  as  from 
men,  by  unremitting  endeavors  after  it.  When  deprived  of  it  we  ought, 
also,  to  inquire  whether  there  be  not  a  cause  of  this  in  ourselves ;  for 
when  a  man's  ways  please  the  Lord,  he  maketh  even  his  enemies  to  be 
at  peace  with  him.  Calvin  justly  cautions  us,  "not  so  to  affect  the 
security  of  the  favor  and  esteem  of  men,  as  to  refuse  to  incur,  for  the 
sake  of  Christ,  the  hatred  of  any  human  being  when  necessary."  As 
some  Christians  may  be  naturally  of  a  contentious  disposition,  so  others 
may,  from  a  selfish  desire  of  having  the  favor  and  good  opinion,  and 
praise  of  men,  be  inclined  to  keep  out  of  view  whatever  is  most  offen- 
sive in  the  religion  of  Christ.  Such  persons  may  congratulate  them- 
selves on  the  possession  of  a  sjoirit  of  peace,  but  it  is  only  a  spirit  of 
cowardice  and  selfishness,  a  spirit  of  worldly  indifference  to  the  glory 
of  God,  and  the  salvation  of  men.  We  are  never  to  seek  to  maintain 
peace,  either  with  the  world  or  with  Christians,  b}'-  the  sacrifice  of  any 
part  of  divine  truth.  A  Christian  must  be  willing  to  be  unpopular,  that 
he  may  be  useful  and  faithful.  To  whatever  obloquy  or  opposition  it 
may  expose  him,  he  ought  earnestly  to  contend  for  the  faith  which  was 
once  delivered  unto  the  saints. 

V.  19. — Dearly  beloved,  avena:e  not  yourselves,  but  rather  give  place  unto  wrath  :  for 
it  is  written,  Vengeance  is  mine ;  I  will  repay,  saith  the  Lord. 

Dearly  beloved,  avenge  not  yourselves. — As  by  the  law  in  the  mem- 
bers we  are  most  strongl}^  urged  to  take  revenge  on  tliose  who  injure 
us,  the  Apostle  introduces  this  dissuasive  against  indulging  this  corrupt 
principle,  with  the  most  endearing  address.  Christians  will  constantly 
have  opportunities  of  exercising  themselves  in  obedience  to  this  exhor- 
tation. There  are  innumerable  occurrences  calculated  to  provoke  and 
excite  them  to  retaliation.  But  they  will  find,  that  to  abstain  from 
avenging  their  own  cause,  will  essentially  promote  their  happiness.  It 
is  a  painful  thing  to  think  of  injuries,  and  it  is  mosi  for  our  peace  and 
happiness  to  forget  them,  and  commit  ourselves  to  the  Lord.  How 
opposite  is  this  from  the  principles  of  the  men  of  the  world,  and  what 
are  called  the  laws  of  honor ;  in  obedience  to  which  a  man  will,  in  cold 
blood,  hazard  his  own  life  and  that  of  his  neighbor,  on  account  of  some 


586  ROMANS    XII.,    19. 

contemptuous  expression  or  trivial  injury.  What  gross  ignorance  does 
it  manifest  to  consider  any  man  a  Clirislian,  who  is  always  prepared  to 
act  in  tins  manner,  and  who  would  regard  it  as  an  affront  if  the  contrary 
were  supposed  ! 

GIrr  place  unto  ivrath. — Calvin,  Dr.  Macknight,  and  Mr.  Stuart, 
undcM\siand  this  of  the  wralh  of  God  ;  but  notwithstanding  what  the 
latter  has  alleged  in  confinnation  of  this,  the  conunon  view  of  the  pas- 
sage is  unqueslionably  the  just  one.  No  j)rinciple  of  language  will 
justify  the  ellipsis  that  makes  wrath  in  this  connection  designate  the 
wralh  of  God  or  ihe  divine  wrath.  Among  the  various  applications  of 
the  phrase,  "  Give  place,"  one  of  them  is,  to  retire  from  the  place,  that 
it  may  be  occupied  by  another,  Luke  xiv.,  9.  The  person  here  referred 
to  gives  the  place  that  he  occupied  to  another;  and  retires  to  another 
place.  This  meaning,  then,  is  quite  in  accordance  with  that  of  the 
connuon  explanation  of  this  passage.  Give  place  to  wralh,  thai  is, 
leave  the  place,  and  let  wrath  occupy  it  ;  or  give  place,  as  a  man  would 
do,  if  attacked  bv  a  wild  beast,  stepping  aside  to  let  it  rush  by.  Mr. 
Stuart,  indeed,  alleges,  that  the  other  interpretation  "  is  rendered  nearly 
certain  by  the  quotation  which  inmiedialely  follows,"  which  he  supposes 
would  be  wholly  inapposite,  if  wrath  be  understood  as  referring  to  the 
wrath  of  the  enemy.  This  argument,  however,  is  without  force.  The 
meaning  objected  to  is  quite  consistent  with  the  quotation.  Take  not 
revenge  yourselves,  my  brethren,  but  retire  from  the  contest,  for  it  is 
not  you  but  God  wiio  has  a  right  to  lake  vengeance.  It  is  a  good 
reason  why  we  should  not  take  vengeance  ihal  it  is  God's  prerogative 
to  lake  vengeance.  For  it  is  written,  Vengeance  is  mine ;  I  will  repay, 
saith  the  Lord. — It  belongs  to  God,  and  he  will  repay  it.  Those 
threatenings  of  the  vengeance  of  God  which  we  find  in  the  writings  of 
the  prophets,  and  especially  in  the  book  of  Psalms,  are  not  to  be  view- 
ed as  proceeding  from  the  "angry  spirit  of  the  writers,  but  from  the  Holy 
Ghost  who  dictated  them,  who  iiales  and  will  come  out  of  his  place  to 
punish  all  workers  of  iniquity.  If  any  man  dare  to  take  into  his 
own  hands  the  vengeance  which  belongelh  to  God,  it  will  recoil  upon 
himself. 

From  this  it  is  evident  that  God  will  avenge  the  injuries  done  to  his 
people.  What,  then,  shall  be  the  punishment  of  those  who  employ 
themselves  in  persecuting,  injuring,  reproaching,  and  slandering  the 
disciples  of  Christ !  We  are  not,  however,  to  understand  this  precept 
as  prohibiting  Christians  from  appealing  to  the  magistrate  in  case  of 
injuries.  Calvin,  indeed,  justly  observes,  that  it  prohibits  us  from  ap- 
plying to  the  magistrate  from  a  principle  of  revenge.  It  is  quite  true, 
that  to  appeal  to  the  magistrate  out  of  a  principle  of  revenge  is  indulg- 
ing revenge  as  much  as  if  we  took  revenge  with  our  own  hands.  But 
it  is  often  right  to  appeal  to  the  laws  of  our  country  in  order  to  secure 
the  peace  of  society,  and  defend  ourselves  and  others  from  similar 
injuries.  To  act  on'the  principle  avowed  by  some,  that  it  is  wrong  to 
applv  to  the  power  of  tiie  civil  magistrate,  is  not  only  mistaking  this 
precept,  but  is  contrary  to  the  fundamental  principle  on  which  society 
rests.     \i\  many  cases  it  would  be  highly  sinful  not  to  punish  evil  doers. 


ROMANS   XII.,    21.  587 

If  the  magistrate  ought  not  to  bear  the  sword  in  vain,  the  subject  ought 
to  assist  him  in  executing  vengeance. 

V.  20. — Therefore,  if  thine  enemy  hunger,  feed  him  ;  if  he  thirst,  give  him  drink; 
for  in  so  doing  thou  shalt  heap  coals  of  fire  on  his  head. 

If  thine  enemy  hunger,  feed  hi/n. — A  Christian  must  be  an  enemy  to 
no  man,  but  he  cannot  prevent  others  from  being  enemies  to  him ;  but 
instead  of  revenging  their  injuries,  he  is  bound  to  do  good  to  them. 
Conduct  so  opposite  to  nature  can  never  be  genuinely  effected  by  the 
natural  man.  It  is  only  to  be  effected  by  the  power  of  God  through 
faith.  It  is  the  fruit  of  the  new  birth  only.  We  are  not  to  understand 
this  precept  as  always  to  be  fulfilled  by  the  giving  of  meat  and  drink, 
but  meat  and  drink  are  taken  as  an  indication  that  in  every  possible  in- 
stance good-will  is  to  be  manifested. 

Shalt  heap  coals  of  fire. — Dr.  Macknight,  with  many  others,  makes 
this  refer  to  the  custom  of  fusing  metals,  and  supposes  that  it  recommends 
this  line  of  conduct  as  the  most  effectual  way  to  soften  or  melt  the 
enemy  into  repentance.  This,  however,  is  a  meaning  made  for  the  words, 
instead  of  being  extracted  from  them.  Mr.  Stuart  makes  it  imply  pain, 
but  thinks  that  it  is  not  the  pain  of  punishment,  but  of  shame  or  contrition. 
This  is  equally  remote  from  the  obvious  meaning  of  the  expression.  Be- 
sides, it  is  equally  unwarrantable  to  do  anything  with  a  view  to  occasion 
the  pain  of  contrition,  as  to  occasion  the  pain  of  punishment.  We  should 
desire  the  contrition  of  our  enemy  for  his  good,  and  not  that  he  may 
endure  suffering.  It  is  vain  to  force  the  words  of  the  Holy  Spirit.  They 
evidently  assert  that  the  conduct  recommended  will  have  the  effect  of 
increasing  the  punishment  of  the  enemies  of  God's  people  ;  and  though 
they  should  not  rejoice  in  this  effect  as  causing  misery,  yet  they  should 
hereby  be  led  to  adore  the  manifestation  of  Divine  justice.  Besides,  this 
ought  to  be  a  warning  to  their  enemies  to  abandon  their  wicked  conduct, 
and  finally  to  escape  the  fearful  consequences  which  they  cannot  avoid  if 
they  persevere  in  their  enmity.  They  ought  to  be  informed  of  this  part 
of  the  Divine  pleasure.  There  can  be  no  doubt  that  such  conduct  from 
the  Lord's  people,  if  it  does  not  overcome  their  enemies,  will  eventually 
add  to  their  guilt  and  punishment.  We  should  beware  not  to  explain 
away  the  words  of  Scripture. 

V.  21. — Be  not  overcome  of  evil,  but  overcome  evil  with  good. 

Be  not  overcome  of  evil. — Christians  are  here  exhorted  not  to  suffer 
themselves  to  indulge  a  spirit  of  wrath  or  resentment  from  the  provo- 
cations of  their  enemies.  In  the  world  they  will  experience  evil  on 
the  part  of  others,  but  they  ought  never  to  allow  themselves  to  be 
drawn  into  the  commission  of  evil  and  to  be  overcome  by  it.  To 
yield  to  anger  is  to  be  conquered  by  an  enemy.  Men  in  general 
suppose  that  to  resent  an  injury  is  only  to  show  a  proper  spirit.  But 
in  the  estimation  of  God  it  is  the  opposite,  and  manifests  defeat.  He 
acts  as  the  Christian,  who  yields  not  to  anger,  but  remains  without 
wrath  umler  insult  and  ill  treatment.  When  the  Lord  commanded 
Ihe  disciples  to  forgive  their  offending  brethren ;  perceiving  the  diffi- 


588  ROMANS    XIII. 

culty  of  acting  in  this  manner,  thc-y  immediately  prayed,  "  Lord,  in- 
crease our  laith."  No  prayer  could  Ijc  mofc  suitable,  and  nothing  more 
necessary,  lor  the  performance  of  this  duty. 

Oicnomc  evil  uith  aood. — This  implies  that  the  injurious  person' 
may,  by  repeated  acts  of  kindness,  be  won  over  from  his  enmity.  This, 
indeed,  frequently  hajipt-ns,  and  there  is  hardly  a  case  in  \\iii(h  it  will 
not  have  some  effect.  But  wliatever  may  be  the  success,  we  ought  always 
to  make  the  trial.  If  our  ellorts  shall  be  lost  on  our  enemy,  they  will 
not  be  lost  with  respect  to  ourselves.  Our  Christian  character  will  be 
more  perfected,  our  happiness  will  be  increased,  our  ways  will  be 
pleasing  to  the  Lord,  and  our  reward  will  be  sure.  Persons  who  cannot 
be  overcome  with  good  must  be  in  the  most  awful  state  of  hardened 
wickedness,  and  their  punishment  will  be  dreadful. 

In  the  above  remaikaljle  portion  of  Scripture,  we  learn  the  true  ten- 
dency of  the  doctrine  of  salvation  wholly  by  grace,  established  in  a 
manner  so  powerful  in  the  preceding  pait  of  this  Epistle,  by  which  men 
are  created  in  Christ  Jesus  unto  good  works.  How  beautiful  is  it,  and 
how  sublime  when  displayed  in  all  its  practical  effects  in  the  duties 
which  flow  from  it  as  here  described  !  We  may  search  all  the  works  of 
the  most  admired  writers,  and  so  far  as  they  have  not  borrowed  from  the 
fountain  of  inspired  truth,  we  shall  find  in  them  nothing  comparable  to 
the  elevated  maxims  contained  in  this  chapter.  Especially,  we  shall 
not  discover  the  faintest  shadow  of  resemblance  to  the  motives  by  Avhich 
these  duties  are  here  inculcated.  If  the  heavens  declare  the  glory  of 
God,  and  the  firmament  showeth  forth  his  handiworks  ;  if  the  invisible 
things  of  Him  from  the  creation  of  the  world  are  clearly  seen  by  the 
things  that  are  made,  even  his  eternal  power  and  Godhead,  so  that  the 
heathen  are  wilhovt  excuse,  how  much  more  clearly  do  the  Scriptures 
proclaim  their  Divine  origin,  and  the  majesty  of  their  author!  God  hath 
magnified  his  word  above  all  his  name,  Psalm  cxxxviii.,  2. 


CHAPTER  XIIL 


Christians  having  become  the  subjects  of  a  kingdom  which  is  not  of 
this  world,  might  be  led  to  suppose  that  they  were  released  from  the 
ties  of  obedience  to  human  authorities,  especially  such  as  were  not 
Christians.  Far  different  is  the  doctrine  here  taught  by  the  Aposlle. 
He  commands  "  every  soul,"  both  Jew  and  Gentile,  to  be  subject  to  the 
existing  powers.  He  makes  no  exception  as  to  the  nature  or  constitu- 
tion of  any  government.  He  speaks  neither  of  monarchies,  nor  of  re- 
publics, nor  of  mixed  constitutions.  But  he  applies  all  his  precepts  to 
every  form  that  government  may  assume.  As  there  is  nothing  from 
which  political  partisans  in  the  present  day  more  widely  differ  than  from 
the  apostolic  doctrine  laid  down  in  this  chapter.  Christians  ought  .to  give 


ROMANS    XIII.  589 

to  it  the  more  earnest  heed,  lest  tliey  be  led  away  on  this  subject  by  tlic 
opinions  of  the  world,  or  of  those  who  "despise  government."  They 
ought  to  examine  carefully  what  is  here  taught  by  the  Apostle,  with- 
out attempting  to  accommodate  it  to  their  preconceived  views  of  civil 
liberty.  This  is  the  more  necessary,  as  many  have  lately  embarked  in 
politics  with  a  keenness  that  will  be  of  no  service  to  their  spiritual 
life,  and  will  rather  tend  to  make  them  cleave  more  closely  to  the 
dust. 

In  considering  the  duties  enjoined  in  the  apostolic  Epistles,  it  is  con- 
stantly to  be  kept  in  view,  that  while  written  on  particular  occasions, 
and  addressed  to  particular  churches,  they  are  equally  adapted,  in  tiie 
wisdom  of  God,  to  all  times  and  circumstances.  They  are  intended 
for  the  instruction  and  guidance  of  Christians  in  every  country,  and 
every  age,  just  as  the  Decalogue,  though  delivered  to  only  one  nation, 
and  that  only  once,  is  binding  on  every  nation  under  heaveii,  in  every 
period,  till  the  end  of  time.  Christians  learn  at  present  from  this  pas- 
sage the  will  of  God  respecting  their  duty  to  civil  government,  just  as 
those  to  wliom  this  Epistle  was  addressed.  1*.  is  true  that  there  is  an 
innumerable  variety  of  differences  in  circumstances  ;  but  this  is  nothing 
to  the  purpose.  The  things  taught  in  these  Epistles  are  in  all  circum- 
stances duty.  The  Roman  Christians  were  under  a  despotism,  and 
those  who  read  this  Epistle  may  live  under  a  free  government.  But 
the  duty  of  obedience  is  in  both  cases  the  same.  The  powers  are 
under  both  equally  to  be  obeyed. 

It  is  of  the  utmost  moment  that  Christians,  under  all  forms  of  go- 
vernment, should  have  a  rule  concerning  their  duty  to  civil  government 
clear  and  precise.  Such  a  rule  we  have  here  laid  down.  No  practical 
subject  is  more  fully  or  more  explicitly  treated  in  the  word  of  God.  The 
weakest  Christians  cannot  be  at  a  loss  to  discover  the  will  of  his  Lord 
with  respect  to  obedience  to  civil  government.  It  is  presented  to  us  in 
the  Scriptures  in  two  different  aspects — the  one  as  the  ordiaiance  of 
God,  the  other  as  the  ordinance  of  man  ;  and  in  both  these  characters, 
obedience  is  enjoined  by  the  same  authority. 

Connected  with  a  warning  to  believers  to  act  in  such  a  manner  as 
not  to  be  spoken  against,  the  Holy  Ghost,  by  the  instrumentality  of  the 
Apostle  Peter,  utters  this  command — '•  Submit  yourselves  to  every 
ordinance  of  man  for  the  Lord's  sake  :  whether  it  be  to  the  King,  as 
supreme  ;  or  unto  governors,  as  imto  them  that  are  sent  by  him  for  the 
punishment  of  evil-doers,  and  for  the  praise  of  them  that  do  well.  For 
so  is  the  will  of  God,  that  with  well-doing  ye  may  put  to  silence  the 
ignorance  of  foolish  men.  x4s  free,  and  not  using  your  liberty  for  a 
cloak  of  maliciousness,  but  as  the  servants  of  God.  Honor  all  men. 
Love  the  brotherhood.  Fear  God.  Honor  the  King,"  1  Peter  ii.,  17. 
Paul  writes  to  Titus,  iii.,  1,  "  Put  them  in  mind  to  be  subject  to  prin- 
cipalities and  powers,  to  obey  magistrates."  By  the  same  authority, 
and  with  more  extension,  the  Apostle  enforces  this  duty  in  the  passage 
before  us. 

In  the  most  solemn  manner,  subjection  to  the  existing  powers,  is 
here  enjoined.     This  is  contrary  to  the  wisdom  of  the  vtorld,  wliich 


.'')90  ROMANS    XIII.,    1. 

taltes  oflTencc  at  such  subjection,  and  contrary  to  the  proud  heart  of 
man,  lliat  would  make  rcHLnun  a  pretence  to  cover  its  secret  rchictance 
to  sulituit  to  disagreeable  restraints.  How  natural  the  opposite  doc- 
trine is  to  the  carnal  heart  may  be  seen  from  the  general  sentiments 
entertained  on  the  subject  by  rulers  and  ruled — by  infidels  and  pro- 
fessed Christians — by  statesmen  and  people  of  all  ranks.  With  one 
consent  the  generality  of  men,  even  in  this  country,  which  is  compara- 
tively so  much  enlightened  by  the  Scriptures,  proclaim  that  subjection 
to  rulers  is,  even  in  things  civil,  limited  and  conditional — that  in  case 
of  the  breach  of  the  supj)osed  compact  between  the  rulers  and  the 
ruled,  rebellion  is  lawfid,  and  resistance  a  duty.  Even  in  the  houses 
of  Parliament  is  this  doctrine  boldly  maintained.  It  is  much  to  be 
desired,  that  among  those  who  thus  trample  on  the  commandments  of 
God,  and  set  aside  liic  Scripture  doctrine  on  tiiis  subject,  there  were 
no  real  Christians.  It  is  lamentable  to  reflect,  that  to  justify  resist- 
ance to  the  civil  powers,  many  of  the  people  of  (lod  have  resorted  to 
the  same  false  rules  of  interpretation  which  Neologians,  and  other 
perverters  of  the  divine  word,  have  invented  to  banish  the  doctrines  of 
grace  from  the  Bible.  No  expedients  to  explain  away  the  meaning  of 
any  part  of  Scripture  were  ever  more  forced,  than  those  adopted  to 
make  this  chapter  accord  with  the  right  of  resisting  the  powers  tiiat  be. 

v.  1. — Let  every  soul  be  subject  unto  the  higher  powers.  For  there  is  no  power 
but  of  God  :  the  powers  thiit  be  are  ordained  of  God. 

In  this  verse  the  Apostle  first  states  the  duty  he  enjoins  on  Chris- 
tians towards  civil  rulers.  Next  he  stales  the  ground  on  wiiich  the 
command  rests  as  tiie  reason  why  he  gives  the  injunction  ;  every 
government  is  to  be  obeyed,  because  there  is  no  government  but  of 
God.  Lastly,  he  brings  it  home  to  the  existing  government  under 
which  the  servants  of  God  are  placed. 

Let  every  soul. — This  most  comprehensive  expression  shows  that 
to  every  Christian,  in  every  country,  in  all  variety  of  situations,  and  on 
all  occasions,  the  doctrine  which  the  Apostle  is  about  to  teach  is  appli- 
cable. Be  subject  unto  the  higher  powers. — By  this  expression  is 
meant  the  persons  who  possess  the  supreme  authority,  who  are  in  the 
third  verse  denominated  ndcrs.  Government  in  our  language  is  a 
term  of  similar  import.  No  phrase  could  more  clearly  and  definitely 
express  the  duty  of  subjection  to  the  civil  rulers  whom  (rod  has  placed 
over  us,  than  that  whicii  the  Apostle  here  employs.  This  passage 
expressly  enjoins  obedience  to  all  governments  equally.  The  word 
rendered  "  powers,"  wants  the  article,  and  has  not  an  exclusive  refer- 
ence to  the  Roman  government.  It  comprehends  governments  univer- 
sally. Had  any  of  the  Roman  Christians  gone  beyond  the  bounds  of 
Wie  empire,  their  duty  of  obedience  to  the  government  of  the  country 
is  here  as  expressly  enjoined  as  it  is  to  the  powers  of  the  empire  itself. 
And  the  foreigners  who  may  have  belonged  to  countries  beyond  the 
limits  of  the  empire,  arc  here  taught  obedience  to  the  powers  of  Rome 
while  in  the  country,  and  obedience  to  the  powers  of  their  own  country 
when  they  should  have  returned  home.     The  Apostle  speaks  of  "  pow- 


ROMANS    XIII.,    1.  591 

ers"  without  peculiar  reference.  Every  one,  witliout  exception,  is,  by 
the  command  of  God,  to  be  subject  to  the  existing  powers,  whatever 
were  the  means  by  wliich  they  became  possessed  of  the  situation  in 
whicii  they  stand.  Caesar  subverted  the  laws  of  his  country,  Jeroboam 
established  idolatry,  and  Nebuchadnezzar  carried  Judah  captive.  Yet 
the  successors  of  Caesar  were  recognized  by  Jesus,  and  were  the  rulers 
of  the  Roman  Empire  when  the  Apostle  wrote  ;  Jeroboam  was 
expressly  appointed  by  God  as  king  over  the  ten  tribes  ;  and  the 
oppressed  Jews  were  commanded  to  pray  for  the  peace  of  Babylon. 

For  there  is  no  poiver  but  of  God. — Tiic  meaning  of  the  first  clause, 
"  Let  every  soul  be  subject  unto  the  higher  powers,"  is  clear  as  noon- 
day ;  this  second  gives  the  reason  why  subjection  is  demanded, — for 
there  is  no  power  but  of  God  ;  not  "  by  Divine  permission,"  according 
to  Mr.  Stuart,  but  by  Divine  appointment.  The  expression  of,  or  from 
God,  cannot  mean  Divine  permission.  What  we  permit,  is  not  in  any 
sense  of  us.  There  is  no  power  but  of  God  ;  because  it  is  God  in  his 
providence  who  confers  power  on  every  man  who  holds  it.  No  tyrant 
ever  seized  power  till  God  gave  it  him.  The  words  "  no  power,"  refer 
neither  to  kinds  of  powers  nor  order  in  government,  but  necessarily 
apply  to  every  civil  ruler  under  heaven.  Were  there  any  doubt  with 
respect  to  the  sense  in  which  the  power  is  of  God,  it  would  be  entirely 
removed  by  the  next  clause  of  the  verse,  in  which  the  existing  powers 
are  said  to  be  ordained  of  God.  The  power,  then,  is  "  of  God"  in  the 
sense,  as  is  there  declared,  of  being  "  ordained  of  God."  The  4th 
verse  also  decides  this  to  be  the  meaning  of  the  phrase,  where  the  ruler 
is  twice  said  to  be  the  minister  of  God.  Civil  rulers,  then,  are  the 
ministers  of  God  ;  if  so,  they  must  be  of  God's  own  appointment. 
The  worst  government  in  any  country  is  of  God,  and  is  calculated  to 
effect  his  purposes  and  promote  his  glory.  Wicked  rulers  are  neces- 
sary in  God's  plans  to  punish  wicked  nations.  It  is  not  merely  the  form 
of  civil  government  that  is  from  God,  but  the  governors.  Dr.  Mac- 
knight  says,  that  God  "  has  left  it  to  the  people  to  choose  what  form  is 
most  agreeable  to  themselves,  and  to  commit  the  exercise  of  the 
supreme  power  to  what  persons  they  think  fit.  And,  therefore,  what- 
ever form  of  government  hath  been  chosen,  or  is  established  in  any 
country,  hath  the  Divine  sanction."  This  is  neither  consonant  to  fact 
nor  to  Scripture.  In  most  countries  the  people  have  had  nothing  to  do 
with  the  choice  of  their  governors.  The  powers  are  of  God  not  on 
this  account,  but  they  are  of  God  because  they  are  of  the  setting  up. 
Whatever  may  have  been  the  means  of  their  exaltation,  it  is  God  who 
has  exalted  them  either  for  a  blessiijg  or  a  curse  to  his  people.  They 
who  enjoin  obedience  to  civil  government  on  the  supposition  of  implied 
compacts,  or  conventions,  overturn  the  ground  on  which  it  is  rested  by 
the  word  of  God. 

The  powers  that  be  are  ordained  of  God. — Here  every  evasion  is 
taken  away  from  the  ingenuity  of  sopliistry.  It  will  not  be  of  any 
avail  to  attempt  to  limit  allegiance  according  to  the  conduct  of  rulers, 
or  the  means  by  which  they  have  acquired  their  authority.     The  ex- 


592  ROMANS    XIII.,    2. 

isling  powers  in  every  country,  and  in  every  age,  are  ordained*  of  God. 
Nero  was  as  truly  a  ruler  ordained  of  CJod  as  Titus  or  Antoninus. 
The  Divine  appointtncnl  of  the  government  that  is  over  us,  is  the 
ground  on  which  the  duly  of  our  submission  rests  ;  and  the  powers 
llial  he — that  exist  in  any  country — are  appointed  by  CJod.  "  The 
most  High  rulcth  in  the  kingdom  of  men,  and  giveth  it  to  wliomsoever 
he  will,  and  setteth  up  over  it  the  basest  of  men,"  J^an.  iv.,  17.  "I 
have  made  the  earth,  the  man  and  the  beast  that  are  upon  the  ground, 
by  my  great  power,  and  by  my  outstretched  arm,  and  have  given  it 
unto  whom  it  seemed  meet  unto  me,"  Jer.  xxvii.,  5.  Here  we  sec 
how  (Jod  disposes  of  kingdoms,  and  appoints  their  rulers  according  to 
His  sovereign  pleasure.  It  was  God  who  set  up  Pharaoh,  the  cruel 
and  tyrannical  oppressor  of  Israel.  "  And  in  very  deed  for  this  cause 
have  I  raised  thee  up,  for  to  show  in  thee  my  power  ;  and  that  my 
name  may  be  declared  throughout  all  the  earth,"  Exodus  ix.,  16. 
"  He  pulleth  down  one  and  setteth  up  another,"  Psalm  Ixxv.,  7. 

V.  '2. — Whosoever  therefore  resisteth  the  power,  resisteth  the  ordinance  of  God ; 
and  they  that  resist  shall  receive  to  themselves  damnation. 

Whosocvr?-  therefore  resisteth  the  power,  resisteth  the  ordinance  of 
God. — Literally  :  "  So  that  he  that  setteth  himself  in  opposition  to  the 
power,  resisteth  the  ordinance  of  (Jod."  Resistance  to  the  govern- 
ment, then,  is  resistance  to  God  ;  because  govcrntnent  is  God's  ordi- 
nance or  appointment.  If  God  has  appointed  every  government  that 
exists  in  the  world,  His  people  are  bound  to  submit  to  every  govern- 
ment imder  which  their  lot  has  been  cast.  There  is  but  one  exception, 
and  that  is  when  auylliing  is  required  contrary  to  the  law  of  God. 
Then  duty  is  plain.  We  are  to  obey  God  rather  than  men.  The 
people  of  God,  then,  ought  to  consider  resistance  to  the  government 
under  which  they  live  as  a  very  awful  crime — even  as  resistance  to 
God  himself.  They  are  bound  to  obey  not  good  rulers  only,  as  Dr. 
Macknight  unwarrantably  limits  the  words,  but  oppressive  rulers  also, 
if  they  do  not  command  what  God  forbids. 

And  they  that  resist  shall  receive  to  themselves  damnation. — Here 
is  declared  the  fearful  consequence  of  resisting  the  ordinance  of  God. 
It  is  of  no  importance  whether  we  understand  the  original  word  trans- 
lated damnation,  to  mean  condemnation,  or  punishment,  because  the 
former  imi)lies  the  latter  as  its  consequence.  If,  however,  we  under- 
stand it  of  punishment,  we  must  keep  in  mind  that  it  is  punishment 
proceeding  from  condemnation.  And  the  condemnation  here  is  not,  as 
Mr.  Stuart  seems  to  understand  it,-  of  punishment  exclusively  from  the 
hand  of  man.     The  punishment  meant,  whoever  may  be  the  execu- 

•  That  ordainrd,  or  appointed,  is  here  the  proper  renderine:  of  the  orii;inal  word, 
that  a  more  faithlul  translation  could  not  possibly  be  f^iven,  and  th:it  all  tlie  attempts 
which  have  been  made  to  impose  on  it  a  diUcrent  sense  arc  unfounded,  is  fully  esta- 
blished by  Dr.  Car.son,  in  his  "  Review  of  Dr.  John  IJrown  on  the  law  of  Clirist  re- 
spectins?  Civil  Obedience,  especially  on  the  duty  of  paying  Tribute,"  1^38.  That 
Review  contains  also  a  full  and  critical  discussion  on  the  whole  of  Romans  xiii.,  1-7. 
Whoever  wishes  thoroughly  to  investigate  the  subject  of  wliich  it  treats,  would  do 
well  to  read  this  very  able  review,  printed  at  Bdiuburgh,  by  \Vra.  Whyte  nnd  Co. 


ROMANS    XIII.,    3.  '  593 

tioner,  is  a  judgment  from  God,  as  in  1  Cor.  xi.,  29,  where  the  same 
word  refers  to  those  punishments  with  which  (xod  visited  his  people 
for  the  abuse  of  his  ordinance.  "  We  ought,  tlierefore,"  says  Calvin, 
"  to  act  with  great  caution,  that  we  may  not  rush  upon  this  Divine 
threatening.  Nor  do  I  confine  this  meaning  of  the  word  dainnation  to 
that  punishment  only  which  is  inflicted  by  magistrates,  as  if  the  de- 
sign of  the  Apostle  was  to  show  that  rebels  against  authority  will  be 
punished  according  to  law,  but  every  kind  of  divine  vengeance,  in 
whatever  maimer  it  may  be  exacted  ;  for  he,  in  general,  teaches  us 
what  end  awaits  those  who  enter  into  a  contest  with  God."  When 
the  ignorance  of  God's  people  is  punished  for  any  offence  against  the 
government  of  their  country,  their  chastisement  should  be  looked  on 
as  a  chastisement  from  God. 

It  ought  to  be  observed,  that  God's  people  may  be  in  ignorance  on 
this  subject,  as  well  as  on  any  other,  and  that  we  are  not  to  suppose 
tliat  all  who  iiave  resisted  the  governments  under  which  they  were 
placed,  are  enemies  to  God.  Like  Peter,  when  he  drew  his  sword 
to  defend  his  Master,  ihey  may  sometimes  be  ignorant  of  their  duty 
But  their  ignorance  is  sinful.  If  they  mistake  their  duty  on  this  sub 
ject,  they  are  more  inexcusable  than  when  they  are  ignorant  on  almost 
any  other  subject,  for  it  is  taught  with  a  plainness  that  nothing  but 
strong  prejudice  can  resist. 

V.  3. — For  rulers  are  not  a  terror  to  good  works,  but  to  the  evil.  Wilt  thou  then 
not  be  afraid  of  the  power  ?  do  that  which  is  good,  and  thou  shalt  have  praise  of  the 
same 

For  rulers  are  not  a  terror  to  good  ivorks,  but  to  the  evil. — This  is 
not  a  mere  illustration  of  the  last  clause  of  the  second  verse.  It  extends 
to  more  than  the  punishment  of  resistance  or  disobedience.  The  negative 
assertion,  that  rulers  are  not  a  terror  to  good  works,  is  different  from 
the  positive  one,  that  they  are  a  terror  to  evil  works,  and  an  assertion 
equally  important ;  and  the  assertion  that  they  who  do  good  shall  have 
praise  is  slill  different  from  both  the  others.  This  verse  is  often  sup- 
posed to  limit  the  obedience  inculcated  in  the  preceding  verses,  to  rulers 
who  are  of  a  proper  character,  and  actuated  by  right  motives.  Nothing 
can  be  more  unfounded.  It  is  not  introduced  as  the  ground  of  obedience 
to  civil  government.  The  ground  of  obedience  is  stated  in  the  first 
verse,  immediately  subjoined  to  the  command.  The  higher  powers  are 
to  be  obeyed,  because  there  is  not  one  amongst  them,  not  even  the  worst 
on  earth,  which  is  not  of  God.  When  the  government  is  wicked, 
cruel,  and  oppressive,  in  the  inscrutable  ways  of  his  sovereio-n  provi- 
dence, it  is  overruled  by  God  so  as  to  forward  the  object  he  has  in  view. 
Without  exception,  it  is  true  in  every  age,  and  in  every  country,  that 
the  existing  civil  powers  are  ordained  of  God.  It  follows,  then,  that 
whosoever  resistetli  the  powers,  resisteth  the  ordinance  of  God.  This 
verse,  as  has  just  been  remarked,  does  not  state  the  reason  of  submis- 
sion according  to  the  first  ground,  but  it  assigns  the  reason  why  God 
has  appointed  civil  government,  and  is  another  reason  for  the  subjection 
before  inculcated.     Here  there  is  no  limitation  of  anything  previously 

.S8 


594  ROMANS    XIII.,    4. 

spoken.  It  is  a  characteristic  of  civil  government,  which  is  universally 
ap{)iiciil)le.  It  is  true  of  the  worst  governrricnt,  that  it  is  not  a  terror 
to  good  works,  hut  to  the  evil.  (lood  works  and  had  works  are  not 
here  s|)okcn  of  with  reference  to  Christianity.  The  reference  is  to  the 
works  geiiorally  accounted  good  or  bad  in  society,  and  the  worsi  go- 
vernment wdl  not  puinsh  such  good  works.  No  man  was  ever  punished 
because  he  would  not  injure  his  neighbors.  It  is  a  general  declaration 
with  respect  to  all  governments.  The  very  worst  of  them  is  a  blessing. 
The  conduct  of  Christians  with  respect  to  obedience  to  Christ,  as  it  is 
offensive  to  civil  rulers,  and  has  often  been  punished  by  them,  is  not 
here  in  the  Apostle's  view.  The  persecutions  they  have  endured  on 
account  of  their  religion,  have  arisen  from  the  enmity  of  the  carnal 
mind  against  (iod,  which  is  not  more  characieristic  of  every  govern- 
ment, than  of  every  individual.  Wilt  thou  (he?i  not  be  afraid  of  the 
power?  Do  that  tvhich  is  good,  and  thou  shalt  have  praise  of  the 
same. — This  is  a  truth  whicli  experience  will  prove  to  every  Christian. 
If  he  obeys  the  law  of  the  country,  and  does  the  thmgs  that  are  good, 
he  will  have  no  reason  to  be  afraid  of  the  government.  If  called  to 
suffer  for  Christ's  sake,  he  has  no  need  to  fear. 

V.  4. — For  he  is  the  minister  of  God  to  thee  for  good.  But  if  thou  do  that  which  is 
evil,  be  afraid  ;  for  he  beareth  not  tlie  Hword  in  vain ;  for  he  is  the  minister  of  God,  a 
revenger  to  execute  wrath  upon  him  that  doeth  evil. 

For  he  is  the  minister  of  God  to  thee  for  good. — In  this  verse  the 
civil  ruler  is  twice  denominated  "  the  minister  of  God,"  first  for  good  to 
his  people,  and  next  lor  the  punishment  of  evil  doers.  Civil  rulers,  then, 
as  the  ministers  of  God,  ought  not  only  to  be  obeyed  without  resistance, 
but  vvitli  alacrity.  They  are  not  only  ministers  of  God,  but  ministers  for 
good.  This  is  (he  characteristic  of  magisti  acy  in  all  countries.  In  spite 
of  all  the  evils  that  derogate  from  its  ]M0])er  character,  it  promotes  the 
good  of  society.  But  none  are  so  inucli  indebted  to  it  as  C'hristians,  to 
each  of  whom  it  may  indeed  be  emphatically  said,  it  is  the  minister  to 
thee  for  good.  Were  the  restraints  of  government  removed.  Christians 
"would  be  attacked,  persecuted,  or  destroyed  in  any  country.  Even  the 
persecution  of  the  worst  government  would  not  be  so  bad  as  the  peisecu- 
tion  of  the  world,  if  freed  from  the  restraint  of  law.  Notwithsianding 
the  numerous  persecutions  endured  by  Christians  under  the  Roman  em- 
perors, they  were  still  to  them  the  ministers  of  God  tor  good,  without 
whose  government  they  would  pioljably  have  been  exteiminated.  "  The 
Christirins  to  the  lions,"  was  the  conunon  cry  of  the  multitude  among 
the  Pagans.  The  Roman  government  afforded  protection  to  Paul  for  a 
long  period,  and  saved  him  on  different  occasions  from  suffering  death  by 
his  countrymen.  Let  Christians,  then,  in  every  country,  instead  of  join- 
ing with  the  enemies  of  its  established  order,  be  thankful  for  the  divine 
ordinance  of  civil  government,and  exert  themselves  to  maintain  obedience 
and  peace.  It  is  of  the  utmost  importance  for  them  in  every  country  to 
understand  their  duty  to  civil  government.  In  this  way  they  will  most 
effectually  commend  the  gospel  to  the  world,  and  remove  some  of  the 
most  powerful  obstacles  to  its  progress.     While  they  show  that  they 


ROMANS    XIII.,    4.  595 

fear  not  man,  where  he  ordains  what  is  contrary  to  the  commandments 
of  God,  they  ou<2;ht  likewise  to  show  that  obedience  to  God  and  gratitude 
to  him  who  appoints  civil  government  tor  their  protection,  obliges  them 
to  submit  to  the  rulers  in  all  things  temporal. 

The  institution  of  civil  government  is  a  dispensation  of  mercy,  and  its 
existence  is  so  indispensable,  that  the  moment  it  ceases  under  one 
form  it  re-establishes  itself  in  another.  The  world,  ever  since  the  Fall, 
when  the  dominion  of  one  part  of  the  human  race  over  another  was  im- 
mediately introduced.  Gen.  iii.,  16.  has  been  in  such  a  state  of  corruption 
and  depravity,  that  without  the  powerful  obstacle  presented  by  civil  govern- 
ment to  the  selfish  and  malignant  passions  of  men,  it  would  be  better  to 
live  among  the  beasts  of  the  forest,  than  in  human  society.  As  soon  as 
its  restraints  are  removed,  man  shows  himself  in  his  real  character. 
When  there  was  no  king  in  Israel,  and  every  man  did  that  which  was 
right  in  his  own  eyes,  we  see  in  the  last  three  chapters  of  the  book  of 
Judges  what  were  the  dreadful  consequences. 

Some  have  inferred  from  this  passage,  that  the  Apostle's  injunctions 
refer  solely  to  such  governors  as  are  tiuly  good,  and  altogether  what 
they  ought  to  be.  Nothing  can  be  farther  from  the  truth.  From  this  it 
would  follow,  that  the  Apostle,  while  professing  to  furnish  an  explicit 
rule  of  conduct  in  this  matter  for  those  whom  he  addressed,  in  reality 
gave  them  none,  and  that  he  has  here  laid  down  no  clear  and  precise 
direction  which  could  apply  to  Christians  from  that  time  to  the  present. 
Human  governments,  like  everything  administered  by  men,  must  always 
be  imperfect ;  and  as  it  is  easy  to  form  exaggerated  ideas  on  this  subject, 
no  administration  of  any  form  that  has  ever  existed  would  appear  to 
come  up  to  the  imaginary  standard.  It  would,  besides,  be  impossible  for 
the  great  body  of  Cliristians  to  arrive  at  a  satisfactory  conclusion  as  to 
their  duty  in  this  respect.  This  is  one  of  those  traditions,  by  which  the 
Scriptures  are  as  completely  made  void  as  by  the  Pharisees  of  old,  or  by 
modern  Neologians.  The  rule  which  is  here  given  is  clear  to  all.  It 
was  dictated  to  Paul  by  God,  under  one  of  the  worst  governments  that 
ever  existed,  and  under  which  the  blood  of  the  Apostle  himself  was  shed, 
as  if  he  had  been  a  malefactor. 

When  the  Jews  were  carried  captive  to  Babylon,  God  by  his  prophet 
commanded  them  to  seek  and  to  pray  for  the  peace  of  the  city.  "  Seek 
the  peace  of  the  city  whither  I  have  caused  you  to  be  carried  aw^ay  cap- 
tives, and  pray  unto  the  Lord  for  it ;  for  in  the  peace  thereof  shall  ye 
have  peace,"  Jer.  xxix.,  7.  The  most  awful  maledictions  were  pro- 
nounced against  Babylon,  by  the  same  prophet,  on  account  of  her  manner 
of  treating  the  Jews  ;  but  it  was  God  himself  who,  in  the  course  of  his 
wise  and  holy  providence,  was  to  execute  them,  by  means  of  those  in- 
struments which  he  should  choose.  "  Vengeance  is  mine  ;  I  will  repay, 
saith  the  Lord."  In  the  meantime,  God  made  the  tyrannical  rulers  of 
Babylon,  whom  he  purposed  to  punish  for  their  wickedness,  his  ministers 
for  the  good  of  his  people. 

But  if  thou  do  that  rohich  is  evil  he  afraid. — If  men  will  transgress 
the  laws  under  which  they  are  placed,  they  have  reason  to  be  afraid; 
and  God  here  warns  his  own  people,  that  in  such  a  case,  they  must  not 


696  ROMANS    Xlll.,    4. 

count  upon  his  protection  or  interference  to  deliver  them  from  the  punish- 
ment due  to  those  who  rise  up  afjainst  his  institution.  This  ought  to 
caution  Christians  ag;ainst  idLiitilying  themselves  with  politiial  associa- 
tions to  oppose  or  subvert  the  government  of  their  country.  When  they 
do  so,  they  are  likely  to  suffer  for  it, — even  more  likely  to  suffer  than  the 
wicked  themselves.  God  may  in  the  meantime  pass  over  the  sin  of  the 
latter,  while  he  visits  that  of  his  people  with  chastisement. 

For  he,  bcurclh  not  the  sicoid  in  rain. — This  implies  that  civil  govern- 
ment is  not  a  mere  pageant  arrayed  with  all  the  ensigns  of  power  and 
vengeance  against  the  opposer,  but  it  also  shows  that  the  providence  of 
God  so  orders  it,  that  rulers  will  in  general  be  successful  against  the 
disturbers  of  the  peace,  so  that  evil  doers  will  be  discovered  and  their 
plots  defeated.  The  most  secret  and  solemnly  sanctioned  conspiracies 
are  generally  defeated  and  frustrated.  Indeed,  were  not  civil  govern- 
ment an  ordinance  of  God,  it  would  be  impossible  for  it  to  answer  the 
end  of  its  appointment. 

This  passage  sanctions  the  use  of  the  sword,  or  punishment  by  death, 
with  respect  to  the  transgressors  of  the  fundamental  laws  of  society. 
The  sworil  is  put  for  punishment  by  death  of  any  kind.  This  refutes 
the  opinion  of  those  who  think  that  it  is  sinful,  nay,  that  it  is  murder  to 
put  criminals  to  death.  God  here  sanctions  the  practice.  And  if  it  is 
right  in  the  civil  magistrate  to  punish  with  death  the  violators  of  the 
fundamental  laws  of  society,  it  is  right  in  Christians  to  countenance  and 
co-operate  with  the  magistrate  in  effecting  such  punishments.  The 
same  truth  is  taught  by  our  Lord  when  he  says,  "  My  kingdom  is  not  of 
this  world.  If  my  kingdom  were  of  this  world,  then  would  my  servants 
fight,  that  I  should  not  be  delivered  to  the  Jews."  This  intimates  that 
worldly  power  may  be  maintained  by  arms,  and  that  it  is  lawful  to  use 
them  lor  this  purpose.  "  If  I  have  been  an  offii'nder,"  said  Paul,  "  or 
have  committed  anything  worthy  of  death,  I  refuse  not  to  die,"  Acts 
XXV.,  11.  Would  the  Apostle  have  in  this  way  sanctioned  this  punish- 
ment, allowing  its  justice,  if  it  had  been  contrary  to  the  law  of  God? 

For  he  is  the  minister  of  God,  a  revenger  to  exea/te  wrath  vpon  him 
that  doeth  evil. — Vengeance  belongeth  to  God.  He  hath,  however, 
delegated  this  right  so  far  as  concerns  the  affairs  of  this  world,  to  the 
civil  magistrate,  who  ought  to  punish  evil  doers.  For  this  purpose  God 
hd&  put  the  sword  into  his  hand,  and  has  armed  him  with  legal  authority. 
To  suffer  crime,  therefore,  to  pass  unpunished,  is  a  dereliction  of  duty  in 
the  magistrate.  Instead  of  being  a  duty,  it  is  a  sin  to  neglect  avenging 
the  laws  when  they  are  transgressed.  The  magistrate  is  here  called  a 
revenger,  and  is  said  to  execute  wrath.  This  refutes  the  notion  that  the 
infliction  of  punishment  by  the  civil  power  is  only  for  example  ;  yet 
this  false  maxim  is  now  very  generally  adopted.  The  Apostle  here 
considers  the  sufferings  inflicted  as  punishments,  and  brings  not  example 
into  the  account.  Example  is,  no  doubt,  one  object  of  punishment,  but 
instead  of  being  the  sole,  it  is  not  its  primary  object. 

Dr.  Carson,  in  his  Review  of  Dr.  John  Brown,  gives  the  following 
division  of  the  above  four  verses.  "  The  first  clause  of  the  1st  verse 
contains  the  law  of  Christ,  enjoining  obedience  to  civil  rulers.     The 


ROMANS    XIII.,    5.  597 

rest  of  the  verse  in  two  clauses,  gives  the  ground  of  this  injunction,  or 
shows  why  God  enjoins  obedience.  He  enjoins  obedience  to  rulers  be- 
cause rulers  are  his  own  appointment, — an  observation  naturally  resulting 
from  this,  follows.  If  rulers  are  God's  appointment,  to  oppose  them  is 
to  oppose  the  appointment  of  God.  This  enforces  the  duty  by  the  guilt 
of  disobedience.  He  that  opposes  civil  rulers,  not  only  opposes  them, 
but  also  opposes  God's  ordinance.  Another  observation  appended  to 
this,  shows  the  consequence  of  disobeying  this  ordinance  of  God.  They 
who  resist  shall  receive  to  themselves  damnation.  The  3d  verse  com- 
mences with  an  observation,  exhibiting  a  fact  that  proves  that  rulers  are 
of  God,  and  which  anticipates  an  objection  that  was  likely  to  occur. 
Rulers  are  not  a  terror  to  good  works  but  to  the  evil. — The  assertion 
that  civil  rulers,  without  any  exception,  are  appointed  by  God,  would 
appear  strange,  when  it  was  considered  that  they  were  heathens,  and 
tyrants,  and  persecutors.  But  heathens,  and  tyrants,  and  persecutors,  as 
they  were,  they  are  proved  to  be  of  God,  by  their  being  a  terror  not  to 
good  works,  but  to  the  evil.  With  all  their  wickedness,  they  uphold  the 
great  principles  on  which  society  is  founded,  and  on  which  only  it  can 
subsist.  The  Christian,  then,  has  no  reason  to  dread  them  ;  for  he 
does  not  practise  the  evil  works  which  they  punish,  and  he  does 
the  good  works  which  they  approve.  This  verse  shows  the  reason- 
ableness of  the  command  of  submission  to  government.  As  if  the 
Apostle  had  said,  do  not  think  this  command  a  hard  saying  ;  for  ^rulers 
are  not  a  terror  to  good  works,  but  to  the  evil.  If  you  wish  to 
avoid  incurring  the  displeasure  of  rulers  do  that  which  is  good,  and 
then,  instead  of  being  punished,  you  will  have  commendation  from 
them. 

"  The  4th  verse  gives  an  additional  reason  why  Christians  should  not 
think  civil  government  a  grievance,  but  a  blessing.  To  the  Christian 
he  is  the  minister  of  God  for  good. — Instead,  then,  of  submitting  with 
reluctance,  he  ought  to  submit  with  pleasure  and  gratitude.  Indeed, 
civil  government  is  more  for  the  advantage  of  Christians,  than  for  that 
of  others.  They  need  its  protection  more  than  any  other  class  of  men. 
Were  it  not  for  the  protection  of  government.  Christians  could  not  live 
even  in  the  countries  where  there  are  the  proudest  boasts  of  enlargement 
of  mind  with  respect  to  civil  liberty. 

"  The  remainder  of  this  verse  warns  the  Christian  what  he  may  expect 
from  civil  rulers,  if  he  does  what  is  evil.  The  ininister  of  God  hears 
not  the  sword  in  vain. — Not  only  have  rulers  power  to  punish  what  is 
evil,  but  the  providence  of  God  takes  care  to  make  this  power  effectual. 
It  is  wonderful  to  consider  how  the  providence  of  God  defeats  the  best 
concerted  plans  of  rebellion,  and  brings  the  disturbers  of  society  under 
the  grasp  of  the  magistrate.  Were  it  not  that  civil  government  is  an 
ordinance  of  God,  it  is  not  possible  that  it  could  subsist." 

V.  5. — ■Wherefore  ye  must  needs  be  subject,  not  only  for  wrath,  but  also  for  con- 
science sake. 

Men,  in  general,  obey  the  laws  from  fear  of  the  punishment  of  trans- 


6tt8  ROMANS    XIII.,    5. 

fffession  ;  and  if  there  was  no  punishment  they  would  transgress  every 
aw  which  thwarted  their  iiicTmations.  But  this  must  not  be  the  case 
with  Cliristians.  They  must  res|H'ct  tlie  laws  of  the  countries  in  which 
they  live,  not  merely  Irom  dread  of  the  punishment  ol  transgression,  to 
be  inflicted  by  the  magistrate  in  exercise  of  the  power  with  wliich  God 
has  armed  him,  but  also  from  a  higher  motive.  Even  were  they  assured 
of  impunity  from  the  magistrate,  they  must  not  violate  the  law  for  con- 
science sake.  Here  a  necessity  far  more  imperative  than  the  former  is 
added.  Christians  are  to  obey  from  a  conscientious  regard  to  the  au- 
thority of  God  thus  interposed.  This  is  the  motive  which,  above  every 
other,  ought  to  actuate  them,  and  it  is  exhibited  by  the  Aposile  as  the 
grand  consideration,  by  wliich  he  terminates  his  injunctions  of  obedience 
to  civil  government.  This  is  the  foundation  of  true  loyalty.  If  in 
operation,  it  will  not  only  ensure  the  obedience  of  the  Christian  to  the 
government  under  which  he  is  placed,  but  prevent  him  from  defrauding 
it  by  smuggling,  evasion  of  taxes,  or  any  illegal  transaction.  "1 
have  set  the  Lord  always  before  me,"  ought  to  be  the  motto  of  every 
Christian. 

"  To  carnal  wisdom,"  says  Dr.  Carson,  "  the  doctrine  of  unlimited 
submission  to  civil  government  in  temporal  things,  appears  a  hard 
saying.  Who  can  hear  it  ?  If  this  sentiment  prevails,  it  may  be  said, 
rulers  may  tyrannize  as  they  please.  They  who  speak  thus  do  greatly 
err,  not  knowing  the  Scripture,  neither  the  power  of  God  in  the 
ruling  of  the  world.  It  would  be  a  hard  thing,  indeed,  if  God  did  not 
rule  the  rulers.  But  the  Christian  has  nothing  to  fear,  when  he  con- 
siders that  every  plan  and  proceeding  of  government  is  overruled  and 
directed  by  his  God.  If  he  puts  his  children  into  the  hands  of  men, 
he  retains  these  men  in  his  own  hand,  and  they  can  injure  them  in 
nothing  without  his  permission.  '  The  king's  heart  is  in  the  hand  of 
the  Lord,  as  the  rivers  of  water  :  he  turneth  it  whithersoever  he  will,' 
Prov.  xxi.,  1.  So  far,  then,  from  being  a  doctrine  that  fills  the  mind 
with  discomfort,  it  is  the  only  view  that  gives  peace.  Have  not  Chris- 
tians more  security  for  their  safety  in  the  care  of  their  almighty  Father, 
than  in  a  permission  given  by  him  to  defend  themselves  against  the 
oppression  of  rulers.  They  have  peace  whatever  party  gets  into  power, 
because  they  know  that  in  everything  God  fulfils  his  purposes  by  them. 
God  rules  on  earth,  even  in  the  councils  of  his  enemies,  as  completely 
as  he  rules  in  heaven.  When  God  chooses  to  overturn  the  empire  of 
tyrants,  he  is  at  no  loss  for  instruments,  he  is  not  obliged  to  employ  the 
heirs  of  glory  in  such  scenes  of  blood  ;  he  uses  the  wicked  to  overturn 
the  wicked." 

In  the  preceding  five  verses  the  Apostle  makes  no  provision,  in  mat- 
ters of  civil  submission,  for  £my  case  of  resistance  or  rebellion,  under 
any  circumstances.  He  makes  no  exceptions,  no  modifications  ;  he  dis- 
cusses no  hazardous  cases  of  conscience  upon  emergencies  not  existing; 
but  in  language  which  none  can  mistake,  and  with  an  authority,  the 
commanding  solemnity  of  which  defies  opposition,  he  proclaims  to  the 
Greek  and  to  the  Roman,  to  the  barbarian  and  the  civilized,  Let  every 


ROMANS    XIII.,    6.  599 

soul  be  subject  to  the  higher  powers.     The  powers  that  be  are  ordained 
of  God* 

V.  6. — For,  for  this  cause  pay  ye  tribute  also  :  for  they  are  God's  ministers,  attend- 
ing continually  upon  this  very  thing. 

For  this  cause  pay  ye  tribute  also. — Some,  instead  of  "  pay  ye," 
translate  the  words  "  ye  pay."  But  it  cannot  be  supposed  that  the 
Apostle  first  alleges,  as  a  reason  for  rendering  personal  obedience,  that 
they  were  already  in  the  habit  of  conscientiously  paying  tribute,  when, 
in  the  subsequent  verse,  he  enjoins  the  duty  of  tribute  as  specifically  as 
he  did  the  duty  of  obedience.  Besides,  "  for  this  cause,  ye  pay  tribute 
also,^'  takes  it  for  granted  that  they  were  already  in  the  habit  of  render- 
ing both  tribute  and  obedience  for  the  same  reason,  instead  of  urging 
obedience  on  the  foundation  that  they  already,  for  that  reason,  paid  tri- 
bute. If  even  is  chosen  as  the  translation  of  the  Greek  particle  instead 
of  also,  this  supposes  that  tribute  is  much  worse  as  a  grievance,  than  is 
personal  obedience,  the  contrary  of  which  is  quite  obvious.  For  this 
cause,  or  on  this  account. — For  what  cause  '?  Is  it  on  account  of  con- 
science, or  on  account  of  civil  government  being  an  appointment  of 
God  ?  The  latter  is  the  true  answer.  The  reason  why  t.ie  thing  is  a 
matter  of  conscience  is,  because  government  is  a  divine  appointment. 
Taxes  are  to  be  paid  to  government  for  its  support,  because  God  has 
appointed  government  for  the  good  of  society,  and  this  is  the  artruinent 
that  is  immediately  added.  For  they  are  God's  ministers. — Thc^y  are 
public  officers  whom  God  himself,  as  the  ruler  of  the  world,  has  ap- 
pointed to  this  business.  Here,  in  order  to  impress  the  truth,  that  "  the 
powers  that  be  are  ordained  of  God,"  and  that  they  are  "  of  God,"  it  is 
for  the  third  time  repeated  that  they  are  "  God''s  ministers"  attending 
continually  upon  this  very  thing  ;  that  is,  civil  governors  are  devoted  to 
the  affairs  of  the  public.  They  give  their  time  to  the  public,  and  they 
should  be  adequately  remunerated.  It  is  necessary  that  what  is  requisite 
for  the  support  ot  the  government  and  its  dignity,  should  be  supplied. 
God,  then,  has  enjoined  on  his  people  to  acquiesce  in  this  reasonable 
appointment  of  his  providence.  "  This  very  thing,"  then,  does  not  refer 
to  the  gathering  of  the  taxes.  The  "  ministers  of  God"  are  the  "  powers" 
of  whom  the  Apostle  was  treating.  The  "  very  thing"  to  which  they 
constantly  attend,  is  not  the  collection  of  the  taxes,  but  the  ministry  of  God 
in  the  things  of  government.  "  The  very  thing"  must  be  something 
either  mentioned  or  necessarily  implied  in  the  text.  But  this  can  be  no 
other  than  the  ministry  of  the  ministers  mentioned.  The  collection  of 
taxes,  then,  is  not  the  very  thing  to  which  civil  rulers  attend.     They 

*  Some  feel  it  difficult  to  admit  the  plain  and  obvious  doctrine  contained  in  the  pre- 
ceding verses  of  this  chapter,  lest  it  should  condcnui  what  took  place  in  bringing  about 
the  Revolution  of  16SS.  But  whatever  may  be  thouglit  of  the  manner  in  which  that 
Revolution  was  produced,  and  however  beneficial  its  effects  have  been,  no  such  con- 
siderations ought  to  be  allowed  to  interfere  with,  or  in  the  smallest  degree  to  modify  or 
contravene  the  authority  of  God,  which  is  here  so  plainly  expressed.  In  that  Revolu- 
tion there  may  have  been  much  evil,  and  though  God  has  in  his  holy  providence  over- 
ruled it  so  as  to  bring  out  of  it  much  good,  yet,  like  everything  else,  it  must  be  judged 
of  by  the  Scriptures,  and  not  the  Scriptures  by  it,  or  anything  connected  with  it. 


600  ROMANS    XIII.,    7. 

are  called  the  ministers  of  God,  and  after  this  they  are  said  to  be  attend- 
ing lontiiiually  on  this  very  thing.*  Tlie  thing  to  whicli  they  attend, 
is  their  duty  as  ministers  of  God  in  civil  things. 

V.  7. — RjMuier  therefore  to  nil  tlieir  dues  ;  tribute  to  whom  tribute  is  due ;  custom 
to  whom  custtmi ;  fe;ir  to  whom  tear;  honor  to  wliom  honor. 

Render  therefore  to  all  their  dues. — Here  the  Apostle  enjoins  a  gene- 
ral precept,  applying  not  only  to  the  particular  instances  whicli  he  had 
mentioned,  but  to  everything  due  by  equity  or  love  from  one  man  to 
another.  Here,  also,  it  ought  to  be  particularly  remarked,  that  he  calls 
taxes  and  customs  "  dues"  or  debts.  A  tax  is  a  debt  in  the  true  sense 
of  the  word.  The  Apostle  here  says,  render  to  all  their  dues,  and  in 
exemplification  adds — "Tribute  to  whom  tribute,  custom  to  whom  cus- 
tom.'"f  Men  sometimes  act  on  the  piiiiciple  that  taxes  arc  not  debts, 
and  that  they  may  evade  their  payment,  although  clearly  liable  by  law. 
Such  persons  are  condemned  by  the  Apostle.  It  is  here  explicitly 
taught,  that  taxes  stand  by  the  law  of  God  on  the  same  footing  as  pri- 
vate debts,  which  every  man  is  therefore  under  an  equal  obligation  to 
discharge.  The  same  truth  is  taught  by  our  Lord,  when,  on  the  tiibute- 
money,  bearing  the  image  of  Caesar,  being  presented  to  him,  he  said, 
"  Render,  therefore,  unto  Cffisar  the  things  which  are  Ca?sar's."  The 
produce  of  taxes  is  here  determined  by  the  Lord,  to  be  the  property  of 
the  government.  By  the  laws,  too,  ol'  every  country,  taxes  are  debts, 
to  be  paid  as  such  to  the  government,  and  even  prelerable,  in  order  of 
payment,  to  private  debts.  Christians  have  much  reason  to  be  thankful 
that  they  are  thus,  by  the  authority  of  God,  freed  Irom  all  responsibility 
respecting  the  application  of  every  tax,  and  that  this  responsibility 
rests  entirely  with  the  government.  Were  it  otheiwise,  they  would  be 
in  constant  perplexity  on  the  subject,  and  almost  in  every  case  unable  to 
determine  whether  it  was  their  duty  to  pay  or  to  withhold  payment. 
They  would  thus  be  exposed  every  moment  to  be  placed  in  opposition  to 
the  rulers,  while,  at  all  times,  it  would  be  actually  impossible  for  them 
to  live  in  a  heathen  or  a  Mahometan  country. 

Some  persons  make  a  distinction  between  general  and  particular 
taxes,  and  refuse  to  pay  taxes  levied  for  particular  purposes,  when  these 
purposes  are  believed  to  be  bad.  But  there  is  nothing  that  will  render  it 
unlawful  to  pay  a  particular  or  specific  tax,  that  will  not  equally  ajiply 
to  a  general  tax,  any  part  of  which  it  is  believed  is  to  be  applied  to  a 
bad  use.  Why  are  we  not  accountable  for  the  application  ot  every  part 
of  a  general  tax?  Because  we  have  no  control  over  it,  and  cur  aj)pro- 
bation  of  it  when  we  pay  it  is  not  implied.  The  same  consideration 
exempts  us  from  any  share  of  responsibility  respecting  the  sinful  appli- 
cation of  a  specific  tax.  If  taxes  are  debts,  then  the  payment  of  them 
no  more  implies  approbation  of  their  object,  than  the  payinent  of  any 
other  debt  involves  approbation  of  the  purpose  to  which  it  is  applied. 

Tribute  to  whom  tribute,  custom  to  whom  custom. — Tribute  refers  to 

•  The  antecedent  to  which  the  words  rendered,  "  This  very  thing,"  refers,  is  i  linis- 
try  of  God  taken  out  of  "  ministers  of  God." 

t  Dues.     The  same  word  in  the  original,  as  in  Matt,  xviii.,  32,  rendered  debt. 


ROMANS    XIII.,    8.  601 

what  are  now  called  taxes,  and  custom  to  revenue  raised  from  merchan- 
dise. These  are  particular  instances  of  the  dues  or  debts  included  in  the 
previous  precept.  Fear  to  whom  fear. — The  Christian  is  not  to  brave 
the  authorities  whom  God  has  set  over  him,  nor  to  set  them  at  defiance, 
on  pretence  that  he  is  a  servant  of  God.  )n  the  contrary,  he  is  to  fear 
them  as  God's  institution  for  the  good  of  society.  Honor  to  rchom 
honor. — Not  only  are  all  pecuniary  exactions  of  government  to  be  paid, 
but  all  customary  civil  honor  and  respect  are  to  be  cheerfully  given  to 
those  in  power.  Christians  are  not  to  decline  paying  the  customary 
respect  to  the  civil  powers,  on  pretence  that  they  are  Christ's  servants,  or 
that  all  men  are  naturally  on  a  level.  Difference  of  rank  in  society  is 
God's  appointment,  for  the  ordinary  government  of  men  in  society. 
That  stubborn  spirit  which  refuses  to  uncover  to^the  king,  or  give  the 
customary  mark  of  respect  to  men  in  power,  is  pride  and  rebellion 
against  God's  appointment. 

On  this  verse,  Dr.  Carson,  in  his  review  of  Dr.  Brown,  observes, 
"The  substantive  to  all  is  evidently  7nen — Render  then  to  all  men 
their  dues."  After  this,  he  gives  a  specification  of  such  dues  as  would 
be  least  likely  to  be  considered  as  dues,  or  to  be  conscientiously  paid  as 
such,  namely,  taxes,  fear,  honor.  Many  Christians  to  this  hour,  who 
would  put  away  with  abhorrence  the  thought  of  evading  an  ordinary 
debt,  think  it  no  evil  to  evade  the  taxes,  and  to  withhold  that  honor  and 
fear  that  is  due  to  men  in  authority.  "  To  him  to  whom  you  owe  tribute 
give  tribute  :  to  him  to  whom  you  owe  custom  give  custom  :  to  him  to 
whom  you  owe  fear  give  fear  :  to  him  to  whom  you  owe  honor  give 
honor." — As  if  he  had  said,  "  Not  only  pay  your  ordinary  debts,  but  those 
debts  also  that  in  general  are  not  conscientiously  paid  as  debts."  This 
is  the  only  view  that  can  give  meaning  to  the  particle  then  or  therefore. 
The  spirit  of  the  passage  is  to  this  purpose.  Obedience  and  taxes  are 
due  to  civil  rulers  ;  pay  these  dues,  then,  as  well  as  others.  It  is  quite 
obvious  that  the  Apostle  specifies  only  such  debts  as  would  be  most 
likely  to  be  overlooked. 

V.  8. — Owe  no  man  anything,  but  to  love  one  another:  for  he  that  loveth  another 
hath  fulfilled  the  law. 

Owe  no  man  anything. — In  the  beginnmg  of  the  former  verse  the 
Apostle  commands  Christians  to  render  to  all  their  dues,  which  includes 
debts  of  money  as  well  as  of  respect.  Here  he  forbids  them  to  owe  any 
man  anything,  that  is,  to  withhold  from  any  man  what  is  liis  due. 
This  duty  is  imperative,  and  requires  to  be  particularly  specified  ;  and 
in  this  way  the  Apostle  follows  out  the  precept  he  had  given  in  the 
preceding  verse.  Christians  ought  to  attend  most  scrupulously  to  this 
injunction.  It  is  a  great  injury  to  men,  and  a  reproach  to  Christianity, 
wiien  the  servants  of  God  neglect  this  duty.  It  is  a  virtual  breach  of 
the  eighth  commandment,  although  it  may  not  bring  on  them  the  same 
obloquy. 

But  to  love  one  another. — Love  is  here  beautifully  represented  as  a 
debt  that  is  never  paid.  It  is  a  debt  that  ever  remains  due.  Chris- 
tians ought  not  only  to  love  one  another  continually,  but  to  abound  in  love 


602  ROMANS    XIII.,    11. 

more  and  more.  Tlic  more  llicy  j)ay  of  lliis  debt  llic  riclicr  will  tliey 
be  in  the  lliinif  llial  is  paid.  For  he  that  luvrth  unollu  r  halh  J'uljUled 
the  hnr. —  Hero  love  is  urged,  on  llie  ground  thai  il  is  Inllilnn  iil  of 
the  law  m  all  ils  precepts.  The  whole  law  is  groundeil  on  love  to 
God  and  love  to  man.  This  cannot  be  violated  without  the  breach  of 
law  ;  and  if  there  is  love,  il  will  influence  to  the  observance  of  all 
God's  commandments.  If  there  were  perfect  love,  there  would  be  a 
perfect  observance  of  the  law.  But  no  man  lovelh  another  in  the  per- 
iection  that  the  law  requires,  therefore,  no  man  jjerfectly  kcejjs  the 
law.  Love,  then,  i.s  the  fulfihiient  of  the  law,  being  the  thing  wliicli  it 
demands,  and  all  that  it  demands  in  respect  to  both  God  and  man. 

V.  9. — F-'or  this,  Thou  shalt  not  commit  adultery.  Thou  shiilt  not  kill,  Thou  shalt 
not  steal,  Thou  slialt  not  hear  false  witness,  Thou  shalt  not  covet;  and  if  there  be  any 
other  conitnandnifiit,  it  is  briefly  comprehended  in  this  saying,  namely.  Thou  shalt  love 
thy  ncigiibor  as  tliyseU". 

Paul  here  cites  several  of  the  precepts  of  the  second  table  of  the 
law,  and  observes  with  respect  to  each  of  them,  that  they  are  compre- 
hended in  the  law  tiiat  enjoins  us  to  love  our  neighbor  as  ourselves. 
Nothing  can  be  more  evident  than  that,  if  we  loved  our  neighbor  per- 
fectly, we  would  commit  none  of  the  things  here  specified.  The  law 
of  the  Lord  is  admirable,  both  in  ils  simplicity  and  comprehensiveness. 
It  is  also  most  reasonable  and  jusl.  Il  requires  nolhiiig  but  what  is 
implied  in  love.  Its  prohibitions,  then,  are  not  unreasonable  restraints 
upon  our  liberty,  but  the  jusl  requirements  of  love. 

V.  10. — Love  vvorketh  no  ill  to  his  neighbor:  therefore  love  is  the  fulfilling  of  the 
law. 

Love  woj-keth  no  ill  to  his  neighbor. — Love  never  injures  our  neigh- 
bor in  any  respect,  but,  on  the  contrary,  as  far  as  in  ils  power,  does 
him  service.  All  disputes,  then,  among  neighbors  and  among  nations, 
proceed  from  a  want  of  love.  What,  tlien,  shall  we  say  of  the  morality 
of  men  in  general,  who  live  in  strife  and  contention,  as  often  as  their 
interests  in  the  smallest  degree  interfere  ?  What  is  the  origin  of  all 
the  disputes  in  the  world  but  a  want  of  love  ? 

Therefore  love  is  the  fulJiUivg  of  the  law. — As  love  will  prevent 
everything  which  the  law  forbids,  love  must  consequently  be  what 
fulfils  the  law.  Love,  for  instance,  will  prevent  murder,  and  even  the 
smallest  degree  of  hatred  to  another.  Love  then  will  keep  the  sixth 
commandment,  and  so  of  each  of  the  commandments  of  the  second 
table  of  the  law. 

V.  11. — And  that,  knowing  the  time,  that  now  it  is  high  time  to  awake  out  of  sleep  : 
for  now  is  our  salvation  nearer  than  when  we  believed. 

The  most  appropriate  meaning  that  can  be  given  to  the  word  trans- 
lated that  in  this  occurrence  seems  to  be  especially.  The  duties 
recommended  were  the  rather  to  be  attended  to,  from  the  alleged  con- 
sideration that  follows.  Dr.  Macknight  translates  by  supplying  the 
phrase,  "  I  command,"  by  ellipsis,  "  Also  this  1  command."     And  Mr. 


ROMANS   XIII.,    12.  603 

Stuart  supplies  the  words,  "  Do  this."  There  is  no  neec.  for  these 
supplements,  and  the  above  gives  the  most  appropriate  meaning. 
Knowing  the  time. — The  time  is  understood  by  Dr.  Macknight  and  Mr. 
Stuart  as  referring  to  the  season  of  the  gospel.  But  the  ground  of  the 
observation,  which  is  sul)joined  by  the  Apostle,  shows  tiiat  it  refers  to 
the  present  time,  in  distinction  from  the  time  when  those  whom  lie  ad- 
dressed first  believed.  Wliy  is  it  time  to  awake  out  of  sleep  ?  The 
reason  alleged  is,  for  now  is  our  salvation  nearer  than  vjJien  we  believ- 
ed. It  is  plain,  then,  that  the  times  contrasted  are  the  time  of  their 
first  believing,  and  the  time  then  present. 

Salvation  is  here  understood  by  Dr.  Macknight,  as  signifying  the 
glad  tidings  of  salvation  in  the  gospel.  This  meaning  is  so  forced  and 
unnatural,  that  it  deserves  no  consideration.  In  the  Scriptures,  believ- 
ers are  considered  as  saved,  from  the  moment  they  are  partakers  of 
a  Divine  life,  by  the  belief  of  the  truth.  Salvation  is  also  sometimes 
used  with  respect  to  the  complete  deliverance  from  the  pollution  of  sin 
at  death,  when  believers  enter  into  heavenly  happiness.  And  some- 
times it  refers  to  the  day  of  judgment,  when  their  happiness  will  be 
more  complete,  and  when  the  body  as  well  as  the  soul  shall  enter  into 
glory.  It  is  obviously  in  the  second  acceptation  that  the  word  salva- 
tion is  here  used.  It  was  now  a  considerable  time  since  the  Church 
at  Rome  had  been  gathered,  and  the  brethren  who  were  first  called  to 
the  knowledge  of  the  truth,  were  now  approaching  the  period  of  their 
entrance  into  the  land  of  promise.  The  near  prospect  of  leaving  this 
world,  and  entering  into  a  state  of  glory,  ought  to  have  a  great  effect 
upon  Christians,  in  making  them  think  less  of  this  world,  and  more  of 
that  of  which  they  are  about  to  become  the  inhabitants. 

V.  12. — The  night  is  far  spent,  the  day  is  at  hand  :  let  us  therefore  cast  off  the  works 
of  darkness,  and  let  us  put  on  the  armor  of  light. 

The  night  is  far  spent,  the  day  is  at  hand. — Dr.  Macknight  under- 
stands this  of  "  the  night  of  heathenish  ignorance,"  which  he  says,  "is 
drawing  to  a  conclusion,"  and  to  the  same  purpose  Mr.  Stuart  says  that 
it  "  is  the  time  of  ignorance  and  darkness,  in  which  they  had  once 
been."  But  with  respect  to  the  time  in  which  the  persons  here  ad- 
dressed were  in  ignorance  and  darkness,  if  he  means  heathen  ignorance 
and  darkness,  this  time  was  already  at  an  end  to  them  :  and  the  day, 
as  contrasted  with  this,  was  ah'eady  present,  and  could  not  be  represent- 
ed as  near.  And  as  to  the  night  of  heathenish  ignorance  being  nearly 
at  an  end  ihis  is  far  from  past.  Nearly  eighteen  centuries  have  passed 
since  this  Epislle  was  written,  and  the  night  of  heathenism,  so  far  from 
being  at  an  end,  still  broods  over  the  greater  part  of  the  world.  The 
night  here  must  be  the  time  of  the  believer's  being  on  eartli ;  for  his 
earthly  state,  with  all  its  comparative  light,  is  but  night  with  respect  to 
the  light  of  heaven.  Tiie  day  which  was  at  hand  was  not  the  day  of 
judgment,  but  the  day  of  death,  with  respect  to  those  addressed.  Mr. 
Stuart  notices  and  satisfactorily  refutes  the  opinion  of  Mr.  Tholuck  and 
the  Germans,  wliich  represents  liie  Apostles  as  believing  the  near  ap- 
proach of  the  day  of  judgment. 


604  ROMANS    XIII.,     13. 

Let  us  there  foro  cast  off  the  iiwrks  of  darkness,  and  let  us  put  on  the 
armor  of  liij^ht. — In  place  ol  llie  clolliirii^  of  sin,  Christians  arc  to  cover 
themselves  with  the  armor  of  li/fht.  The  Christian  is  a  soldier,  and  as 
such  he  is  furnished  with  a  complete  suit  of  armor,  to  lit  him  for  the 
encounter  with  iiis  enemies.  It  consists  of  fuith,  and  loue,  and  hope. 
"  Let  us  who  arc  of  the  day  be  sober,  putting  on  the  breastplate  of 
faith  and  love  ;  and  for  a  helmet,  the  hope  of  salvation." 

V.  1.'!. — Let  us  walk  honostly,  as  in  the  day;  not  in  riotinj;  and  drunkftiness,  not  in 
chambering  and  wantonness,  not  in  strife  and  envying  : 

Let  us  walk  honestly,  as  in  the  day. — According  to  the  present  use 
of  the  language,  "  honestly"  does  not  adefpiately  represent  the  original. 
The  word  signifies  decently,  becomingly.  We  are,  by  this  precept, 
required  to  conduct  ourselves  before  the  world  in  a  modest,  decent,  and 
becoming  manner.  The  allusion  is  to  persons  walking  from  place  to 
place  in  transacting  their  daily  business.  The  conduct  of  persons  thus 
employed,  shows,  even  in  people  the  most  immoral,  some  regard  to 
appearances,  and  they  who  riot  in  the  night  will  place  a  restraint  on 
their  conduct  in  the  day.  Christians,  then,  as  in  the  light  of  day,  ought 
to  conduct  themselves  in  a  manner  suitable  to  the  day,  and  not  like 
those  who  riot  in  the  night.  It  may  be  observed,  that  the  same  figure 
is  here  stdl  coittinued,  but  varied  in  its  application.  When  it  is  said, 
that  the  night  is  far  spent,  and  the  day  is  at  hand,  it  is  implied  that  it 
was  still  night,  and  that  the  day  was  future.  But  here  the  day  is 
present.  In  one  point  of  view  it  is  night  to  the  Christian,  and  in  another 
it  is  day. 

Not  in  rioting. — The  word  applies  to  all  meetings  for  intemperance 
and  debauchery.  It  denounces  all  amusements  that  minister  to  the  im- 
pure passions  of  human  nature,  whatever  may  be  their  name.  The 
fashionable  follies  of  high  life,  and  those  practised  by  persons  in  inferior 
stations,  are  alike  inconsistent  with  the  Christian  character  and  with  this 
precept.  It  is  vain  to  allege,  with  respect  to  them,  that  they  are  not 
expressly  condemned  in  Scripture.  The  Scripture  does  not  give  out 
law  with  a  verbose  phraseology  like  the  laws  of  men  ;  but  condemns 
all  the  particular  and  ever-varying  follies  of  mankind  in  every  age  and 
nation  on  general  principles. 

Ihninkenness. — This  sin  is  one  of  the  greatest  destroyers  of  mankind. 
Even  were. there  no  hereafter,  a  wise  man  would  shun  it  as  a  pestilence. 
No  other  evil  has  so  great  a  share  in  bringing  ruin  on  individuals  and 
families.  Every  approach  to  it  ouglit  to  be  most  carefully  avoided. 
Too  much  caution  cannot  be  used,  in  order  to  guard  against  the  forma- 
tion of  habits  of  intemperance.  Many  a  promising  professor  of  Chris- 
tianity makes  shipwreck  of  the  faith  by  giving  w-ay  to  this  vice.  It  is 
a  mistaken  hospitality  that  tempts  to  any  approach  to  intemperance. 
If  we  are  to  eat  and  drink  to  the  glory  of  Cod,  we  ought  to  drmk  no 
more  than  is  really  useful  for  the  health. 

Chambering. — The  meaning  of  this  is  plain,  as  well  as  of  wanton- 
ness, which  refers  to  all  licentiousness,  in  its  most  extensive  import. 
Strife  and  envy. — The  former  applies  to  every  kind  of  contention,  and 


ROMANS    XIII.,    14.  605 

tlie  latter  designates  that  principle  which,  more  than  any  other,  excites 
to  strife  and  contention,  and  tends  to  make  a  man  an  enemy  to  his 
kind. 

V.  14. — But  put  ye  on  the  Lord  Jesus  Christ,  and  make  not  provision  for  the  flesh, 
to  fulfil  tlie  lusts  thereof. 

Put  ye  on  the  Lord  Jesus. — Having  given  a  specimen  of  the  things 
that  are  unbecoming  the  Christian  who  walks  in  the  day,  the  Apostle 
now  shows,  summarily,  what  the  conduct  is  which  he  enjoins  on  us  to 
exemplify.  Believers  were  in  themselves  wretched,  and  miserable, 
and  poor,  and  blind,  and  naked ;  like  Joshua,  clothed  with  filthy  gar- 
ments ;  but  when  they  come  to  Christ,  he  says  :  "  Take  away  the 
filthy  garments  from  him :  behold  I  have  caused  thine  iniquity  to  pass 
from  tliee,  and  I  will  clotlie  thee  with  change  of  raiment."  They  are 
then  clothed  with  the  garments  of  salvation,  and  covered  with  the  robe 
of  righteousness,  Isaiah  Ixi.,  10;  and  being  thus  justified,  those  whom 
the  Apostle  addressed  had  put  on  Christ.  But  here  it  is  their  progress 
in  sanctificalion  he  has  in  view.  In  the  1 2th  verse  he  had  exhorted 
them  to  put  on  the  armor  of  light,  now  he  is  enjoining  the  duty  of 
perfect  conformity  to  his  holy  image,  bringing  into  captivity  every 
thought  to  the  obedience  of  Christ ;  who  gave  us  an  example  that  we 
should  follow  his  steps,  who  did  no  sin,  neither  was  guile  found  in  his 
mouth.  Thus  we  are  to  cleave  to  him  with  purpose  of  heart,  and  as 
tiie  Apostle  elsewhere  exhorts,  that  as  we  have  received  Christ  Jesus 
the  Lord,  so  we  should  walk  in  him.  "  To  put  on  Christ"  says  Cal- 
vin, "  means,  our  being  surrounded  and  protected  in  every  part  by  the 
virtue  of  his  Spirit,  and  thus  rendered  fit  for  the  performance  of  every 
duty  of  holiness.  For  the  image  of  God,  which  is  the  only  ornament 
of  the  soul,  is  thus  renewed  in  us." 

Provision  for  the  jiesh,  to  fulfil  the  lusts  thereof. — Flesh  here  means 
the  sinful  principles  of  our  nature.  We  are  to  make  provision  for  the 
wants  of  the  body,  but  we  are  to  make  no  provision  for  its  lusts. 
Whatever,  then,  tends  to  excite  our  corrupt  propensities  ought  to  be 
avoided. 

Beautiful  are  the  reflections  of  Archbishop  Leighton,  in  his  sermon 
on  the  four  last  verses  of  this  chapter,  from  whicii  what  follows  is  ex- 
tracted : — "  Tliese  words  are  as  an  alarm,  or  morning  watch-bell,  of 
singular  use,  not  only  awakening  a  Christian  to  his  day  work,  but 
wittial  minding  him  what  he  is.  The  former  verses,  11,  12,  tell  us,  it 
is  time  to  rise,  and  call  us  to  put  on  our  clothes,  and,  being  soldiers, 
our  arms.  Verse  13lh  directeth  our  behavior  and  employment  through- 
out the  day.  The  last  verse  doth  shortly,  and  clearly,  fold  up  both 
together. 

"  All  the  days  of  sinful  nature  are  dark  night,  in  which  there  is  no 
right  discerning  of  spiritual  things  :  Some  light  there  is  of  reason,  to 
direct  natural  and  civil  actions,  but  no  daylight  till  the  sun  arise.  'Tis 
night  still,  for  all  the  stars,  and  the  moon  to  help  them  :  Notwithstand- 
ing natural  speculation  that  are  more  remote,  and  all  prudence  and 
policy  for  affairs,  that  come  somewhat  nearer  to  actions,  yet  we  are  still 


606  ROMANS    XIII.,     14. 

in  the  iiiglit;  and  men  sleep  on  in  it,  and  tlicir  heads  are  still  full  of  new 
dreams  that  kccj)  ihcm  sleepiii<r.  '^riiey  are  constantly  drunk  with 
cart's  or  desires  of  sense,  and  so  their  sleep  continues.  Now  sleep 
is  brother  of  death,  and  so  by  it  not  unfitly  is  the  same  state  re- 
sembled. 

"It  is  time  to  awake,  salvation  is  nearer  than  when  ye  believed. 
The  bright  day  you  look  for  is  posting  forward ;  it  is  nearer  than  when 
you  began  to  believe  :  the  night  is  far  spent,  the  gross  darkness  is 
already  past,  some  daylight  it  is,  and  is  every  moment  growing,  and 
the  perfect  full  morning  light  of  it  is  very  near.  O  blessed  gospel  ! 
revealing  (lod  in  Christ,  and  calling  up  sinners  to  communion  with 
him,  dispelling  that  black  night  of  ignorance  and  accursed  darkness 
that  otherwise  had  nevev  ended,  but  passed  on  to  a  night  of  eternal 
misery. 

"Pw?  on  the  Lord  Jesus. — Here  we  have  the  proper  beauty  and 
ornament  of  Christians.  Him  we  put  on  by  faith,  and  are  clothed 
with  him  as  our  righteousness.  We  come  unto  our  Father,  in  our 
elder  brother's  perfumed  garment,  and  so  obtain  the  blessing,  which  he, 
in  a  maimer,  was  stripped  of,  and  did  undergo  the  curse,  and  was  made 
a  curse  for  our  sakes.  So  the  Apostle  speaks  of  him  ;  we  put  him  on 
as  the  Lord  our  righteousness,  and  are  made  the  righteousness  of  God 
in  him.  This  investiture  is  first,  when  our  persons  are  made  accepta- 
ble, and  we  come  into  Court.  But  there  is  another  putting  of  him  on, 
in  the  conformity  of  holiness,  which  always  accompanies  the  former, 
and  that  is  it  which  is  here  meant.  And  this  I  declare  unto  you,  that 
whosoever  docs  not  thus  j^^'t  him  on,  shall  find  themselves  deceived  in 
the  other,  if  they  imagine  it  belongs  to  them.  He  is  the  armor  of 
light  before  spoken  of;  all  our  ornament  and  safety  is  in  him. 

"  Now  follows,  and  make  no  provision  for  the  flesh,  to  fulfil  the 
lusts  thereof;  and  it  will  follow  necessarily.  O  !  to  have  the  heart 
touched  by  the  Spirit  with  such  a  word  as  is  here — it  would  untie  it 
from  all  these  things.  These  are  the  w^ords  the  very  reading  of  wliich 
wrought  so  with  Augustine,  that,  of  a  licentious  young  man,  he  turned 
a  holy  faithful  servant  of  Jesus  Christ.  While  you  were  without 
Christ,  you  had  no  higher  nor  other  business  to  do,  but  to  attend  and  serve 
the  flesh  ;  but  once  having  put  him  on,  you  are  other  men,  and  other 
manners  do  become  you.  There  is  a  transcendant  sweetness  in  Christ, 
that  puts  the  flesh  out  of  credit.  Put  on  Christ,  thy  royal  robe,  and 
make  no  provision  for  the  flesh.  A  soul  clothed  with  Christ,  stooping 
to  any  sinful  delight,  or  an  ardent  pursuit  of  anything  earthly,  though 
lawful,  doth  wonderfully  indignify  itself. 

"  Oh  !  raise  up  your  spirits,  you  that  pretend  to  anything  in  Christ; 
delight  in  him,  and  let  iiis  love  satisfy  you  at  all  times.  Wiiat  need 
you  go  a-begging  elsewhere  ?  All  you  would  add  makes  you  the 
poorer,  abates  so  much  of  your  enjoyment  of  him  ;  and  what  can  com- 
pensate that  ?  Put  on  the  Lord  Jesus,  and  then  view  yourselves,  and 
see  if  you  be  fit  to  be  slaves  to  flesh  and  earth. 

"  These  two,  put  on  the  Lord  Jesus,  and  make  no  provision  for  the 
flesh,  are    directly   the    representation   of    the    Church, — A    woman 


ROMANS    XIV,,    1.  607 

clothed  with  the  sun,  and  the  moon  under  her  feet,  needed  borrow  no 
beauty  from  it,  or  anything  under  it." 


CHAPTER  XIV. 

V.  1. — Him  that  is  weak  in  the  faith  receive  ye,  hut  not  to  doubtful  disputations. 

Him  that  is  weak  in  the  faith,  receive  ye. — In  this  verse,  and  on- 
wards to  the  13th  of  the  following  chapter,  the  Apostle,  as  in  the  8lh 
and  lOlh  chapters  of  Isl  Corinthians,  establishes  the  duty  of  mutual 
forbearance  among  Christians.  The  subjects  of  dispute  often  vary, 
but  the  principles  here  laid  down  are  always  the  same.  The  discussion 
in  this  chapter  regards  things  in  themselves  indifferent,  as  the  observ- 
ance of  certain  days,  and  the  abstinence  from  certain  kinds  of  food  ; 
the  errors,  however,  into  which  we  may  fall  respecting  ihem,  are  re- 
presented as  springing  from  weakness  of  failh,  to  which  every  evil 
that  appears  among  Christians  may  be  traced.  We  may  here  remark, 
that  though  faith  is  the  gift  of  God,  yet  it  is  on  that  account  no  less  a 
duty.  Repentance  and  every  good  work  are  also  gifts  of  God,  Acts 
v.,  31  ;  2  Tim.  xi.,  25  ;  Eph.  xi.,  10.  All  men,  notwithstanding,  are 
bound  to  believe,  to  repent,  and  to  obey,  under  pain  of  God's  most 
awful  displeasure. 

Calvin,  Dr.  Macknight,  and  Mr.  Stuart,  and  others,  with  almost 
general  consent,  take  it  for  granted  that  the  weak  are  the  Jewish,  and 
the  strong  the  Gentile  believers.  There  is  no  ground  in  the  text  for 
this  opinion.  Many  of  the  Jews  might  be  fully  instructed  in  the 
points  which  are  here  treated,  and  many  of  the  Gentiles  might  be 
weak  with  respect  to  the  defilement  of  meats  offered  in  sacrifice  to 
idols.  Why  should  it  be  thought  that  the  Jewish  believers  in  general 
should  be  uninstructed,  and  that  every  Gentile  believer  should  be 
fully  acquainted  with  his  duty  respecting  meats  ?  Some  of  them  might 
in  t!is  easily  adopt  the  prejudices  of  the  Jews,  and  others  might  have 
prejudices  of  their  own.  To  confine  what  is  left  general  by  the  Apos- 
tle, must  be  useless,  and,  in  some  cases,  very  hurtful. 

Faith. — Faith  here  regards  the  doctrine  of  the  gospel  as  a  whole. 
Improper  views  of  any  part  of  it  always  imply  something  defective 
with  respect  to  its  nature.  But  partial  ignorance  may  be  consistent 
with  so  much  knowledge  as  is  connected  with  salvation.  Dr.  Mac- 
knight paraphrases  this  as  referring  to  the  Jewish  Christian,  who  is 
weak  in  the  faith  concerning  meats  and  days.  But  how  does  this  con- 
sist with  the  second  verse,  which  represents  the  weakness  as  con- 
fining itself  to  eating  herbs  ?  This  was  no  injunction  of  the  Mosaic 
Law.  The  weakness  referred  to  is  weakness  of  any  kind,  and  will 
apply  to  anything  in  which  it  is  discovered.     The  meats  and  days  are 


608  ROMANS    XIV.,    2.  » 

particular  instances,  adduced  as  illustrations  of  the  general  Irulh  ;  but 
that  truth  applies  as  directly  to  weakness  of  any  kind  now,  as  lo  a 
weakness  of  a  particular  kind  at  that  time.  Receive  ye. — That  is,  into 
the  ('hiirch,  to  the  fellowship  of  the  brethren,  in  all  llie  cjnlinances  of 
Christ's  house. 

Douilful  (li.sj>i/t(ilioris. — The  phrase  in  the  original  is  variously 
rendered  and  explained.  The  meaning  seems  to  be,  that  when  they 
should  receive  a  weak  brother,  they  should  not  press  him  to  receive 
their  views  by  harassing  discussions  on  the  points  on  which  he  is  igno- 
rant. Such  conduct  would  either  lend  to  wound  his  inind,  or  induce 
him  to  acquiesce  without  enlightened  conviction.  Disputation  seldom 
begets  unanimity.  If  a  statement  of  the  will  of  Christ  from  the 
Scriptures  has  not  the  effect  of  producing  conviction,  lengthened  dis- 
cussions are  more  likely  to  increase  prejudice  than  to  resolve  doubts. 
While,  therefore,  it  is  greatly  important  that  believers  who  have  in- 
adequate vieves  of  any  part  of  Divine  truth,  should  be  taught  more 
fullv  the  way  of  the  Lord,  it  is  also  true  that  the  most  likely  way  to 
effect  this  is  to  avoid  disputations  with  them  on  the  points  in  which 
they  are  weak.  This  observation  is  founded  on  experience,  and  it  is 
warranted  by  the  conuriand  of  God.  To  push  them  forward  faster 
than  they  are  taught  by  the  word  and  Spirit  of  God,  will  stumble  and 
injure  instead  of  making  them  strong.  Christians  seldom  argue  one 
another  into  their  views,  and  more  frequently  eacii  is  more  confirmed 
in  his  own  opinion.  When  it  is  necessary  to  show  the  weak  brother 
his  errors,  it  is  best  to  exhibit  the  truth  in  its  evidences,  to  leave  him 
to  the  general  use  of  the  means  of  edification,  and  to  give  him  affec- 
tionate instructions,  for  the  purpose  of  his  becoming  stronger  in  the 
faith  and  riper  in  his  judgment,  by  the  internal  influences  and  teach- 
ing of  the  Holy  Spirit.  The  principles  on  which  the  Apostle  proceeds 
are  not  that  the  views  of  those  wlio  differ  among  themselves  are 
equally  well  founded,  but  that  they  are  all  brethren,  having  in  view 
the  glory  of  God  and  obedience  to  his  will,  and  that  as  their  Heavenly 
Father  is  so  indulgent  to  his  children,  that,  notwithstanding  their  de- 
fects in  knowledge,  and  the  consequent  difference  in  their  conduct, 
they  ought  not  to  be  less  forbearing  to  one  another. 

V.  2. — P'or  one  believeth  that  he  may  eat  all  things  :  another,  who  is  weak,  eateth 
herbs. 

For  one  believeth  that  he  may  cat  all  thinss. — "  The  Gentile  Chris- 
tian," says  Dr.  Macknight,  "  believeth  that  he  may  eat  every  kind  of 
meat."  liut  why  the  ( ientilc  ?  The  Jewish  Christian  might  believe 
this  as  well  as  the  (Jentile,  when  the  distinction  of  meats  was  now 
totally  abolished.  And  doubtless  many  Jewish  believers  already  under- 
stood this  matter.  This  shows  that  the  Jewish  law  in  its  ritual  ordi- 
nances was  al)olished  before  this  time,  for  otherwise  neither  Jew  nor 
Gentile  had  ground  for  such  belief.  This  seems  also  to  imply  that  the 
prohibition  of  blood,  in  Acts  xv.,  was  only  as  a  law  of  forbearance  to 
spare  the  prejudices  of  the  Jews.  When  the  Mosaic  Law  was  at  an 
end  there  appears  to  have  been  no  reason  for  abstainmg  from  blood 


ROMANS   XIV.,   3.  609 

more  than  from  flesh.  Here  the  strong  in  faith  bcheved  that  they  might 
eat  all  things,  why  then  should  blood  be  excepted  ?  If  there  had  been 
an  exception,  doubtless  it  would  have  been  given  here.  How  could 
the  strong  in  faith  believe  that  they  might  eat  all  things,  if  one  thing 
was  forbidden  on  its  own  account  '' 

AnotJier,  ivho  is  weak,  eateth  herbs. — ^Why  should  this  be  confined 
to  the  Jewish  Christians  ?  It  is  not  in  evidence  tliat  all  Jewish  Chris- 
tians were  so  ignorant.  Besjides,  this  does  not  apply  to  their  law.  The 
law  of  Moses  did  not  restrict  the  Jews  to  herbs.  If  it  be  replied  that 
they  abstained  from  all  meat,  lest  it  should  have  been  offered  in  sacri- 
fice to  idols  previously  to  bringing  it  to  market ;  it  is  answered  that  this 
applies  to  the  Gentile  as  well  as  to  the  Jew  !  This,  besides,  does  not 
refer  to  the  distinction  of  meats  by  the  law,  but  to  the  pollution  of  meats 
by  being  offered  to  idols.  It  affected  the  meats  allowed  by  the  law  as 
well  as  the  meats  prohibited.  The  opinion,  then,  of  the  pollution  of 
meats,  by  the  mere  circumstance  of  having  been  offered  to  idols  as  a 
sacrifice  before  it  was  sold  in  the  shambles,  might  as  readily  be  enter- 
tained by  the  Gentiles  as  by  the  Jews.  The  thing  that  they  are  thus 
represented  as  guarding  against,  is  not  the  breach  of  the  law  with 
respect  to  the  distinction  of  meats,  but  against  the  pollution  of  meats 
by  idolatry.  This  concerned  the  Gentile  equally  with  the  Jew,  and 
weakness  in  this  point  might  be  found  in  the  former  as  well  as  in  the 
latter. 

V.  3. — Let  not  him  that  eateth  despise  him  that  eateth  not  :  and  let  not  him  which 
eateth  not  judge  him  that  eateth  :  for  God  hath  received  him. 

Here  the  peculiar  sin  to  which  each  of  the  two  characters  is  respec- 
tively liable  is  pointed  out.  The  pride  of  knowledge  is  prone  to  hold 
the  ignorant  in  contempt.  The  weakness  of  ignorance  is  prone  to  con- 
demn those,  who,  from  more  enlightened  views  of  Divine  truth,  are  not 
affected  by  their  scruples.  They  who  could  eat  everything,  witliout 
exception,  were  strong,  because  they  had  just  views  on  the  subject  in 
question.  Their  temptation  was  to  despise  their  brethren  for  their 
weakness.  This  they  are  forbidden  to  do.  They  who  thought  it  un- 
lawful to  eat  certain  things  were  weak,  because  they  had  inadequate 
views  of  the  subject.  They,  therefore,  were  under  a  temptation  to 
judge  unfavorably  of  the  motives  of  their  brethren.  Let  us  observe,  it 
is  the  brethren  they  are  forbidden  to  condemn,  and  not  the  thing  which 
they  did.  They  could  not  but  condemn  the  thing  as  wrong  which  they 
thought  unlawful.  '  But  they  were  not  permitted  to  condemn  those  who 
did  tlie  thing,  as  if  they  did  it  from  improper  motives,  as  from  the 
desire  of  gratifying  the  appetite  from  unwillingness  to  practise  self- 
denial,  or  from  a  wish  to  conform  to  the  world  and  avoid  reproach. 
Weak  Christians  are  often  troublesome,  by  ascribing  the  conduct  of 
their  brethren  to  improper  motives.  The  weak,  then,  are  as  liable  to 
judge  improperly  as  tlie  strong  are  to  despise  them.  They  ought  both 
to  attend  to  the  apostolical  injunctions  which  are  respectively  given  to 
them  in  this  place.  _ 

For  God  hath  received  him. — God  had  no  doubt  received  both  of 
39 


01V»  KUftlAINS     ,\1V.,     1. 

tluiii  as  righteous  in  liis  sight,  tlirough  the  righteousness  of  his  Son. 
liiii  rrci'iving  here  being  asserted  of  the  one  and  not  mentioned  with 
res|)ecl  to  the  other,  must  respect  the  thing  in  wiiich  he  is  condemned 
by  ihc  weak  brother.  This  imphes  that  the  distinction  of  meats,  with 
the  whole  of  the  law  of  Moses  in  all  its  ritual  ordinances,  was  abo- 
lished ;  for  the  conduct  of  Christians  could  not  be  received  or  accepted 
by  Ciod,  as  far  as  it  was  in  violation  of  his  law.  Receiving,  then,  licre 
does  not,  as  is  generally,  if  not  universally  explained,  refer  to  receiving 
their  persons  through  Jesus  Christ,  but  to  the  particular  conduct  in 
question.  The  strong  were  received  in  their  using  things  prohibited 
by  I  lie  law,  because  the  law  was  abolished.  Had  not  the  word  receiv- 
ing this  reference,  it  would  be  as  applicable  to  the  weak  as  to  the  strong; 
whereas  it  is  here  aHirmcd  only  of  the  strong.  But  though  the  weak 
are  accepted  with  Cod  through  the  righteousness  of  Christ,  this  weak- 
ness is  not  acceptable  to  him.  It  is  an  error,  and  cannot  be  pleasing  to 
God.  And  accordingly  the  strong,  and  not  the  weak,  are  here  said  to 
be  accepted. 

V.  4. — Who  art  thou  that  judgest  another  man's  servant  r   to  his  own  master  he 
standcth  or  falleth ;  Yea,  he  shall  be  holden  up  :  for  God  is  able  to  make  him  stand. 

Who  art  thou  that  judgest  another  man!s  servant  ? — It  is  generally 
supposed,  that  the  person  who  condemns  here,  is  the  strong  believer, 
and  the  person  who  is  condemned  is  the  weak.  But  this  is  altogether 
without  foundation.  They  were  the  weak  who  condemned  the  strong, 
and  not  the  strong  who  condemned  the  weak  in  the  3d  verse.  The 
strong  did  not  condemn,  but  despised  the  weak.  When,  therefore,  in 
this  4th  verse,  the  Apostle  indignantly  asks,  who  art  thou  that  con- 
demiiest  another  man's  servant  ?  it  must  apply  to  him  who  was  previ- 
ously represented  as  having  condemned  the  strong.  Had  it  referred  to 
the  strong,  it  would  not  have  been  said,  who  art  thou  that  condemnest  ? 
but  "  who  art  thou  that  despisest  ?"  The  weak  condemned  the  strong, 
as  if  they  were  not  at  all  believers.  In  this  they  were  accordingly  to 
blame.  They  assumed  the  prerogative  of  God,  who  alone  is  the  Judge 
of  his  own  servants. 

To  his  own  Muster  he  standeth  or  falleth. — Dr.  Macknight,  and  after 
liim  Mr.  Stuart,  translate  this,  "  by  his  own  Master,"  and  understand  the 
words  as  asserting,  that  the  person  stood  or  fell  by  his  Master's  sen- 
ter  :e.  But  as  the  standing  in  the  end  of  the  verse  appears  to  refer  to 
the  standing  in  the  profession  of  Christianity,  and  not  in  the  day  of 
judgment,  the  common  translation  is  to  be  preferred.  The  servant  is 
said  to  stand  or  fall  to  his  Master,  because  it  is  to  his  Master  that  he  is 
accountable. 

Yea,  he  shall  be  holden  vp. — This  man  who  is  condemned  as  an  un- 
believer, or  one  who  would  soon  fall  from  the  faith,  would  be  held  up 
or  made  to  stand.  It  was  the  Ahnighty  power  of  (Jod  that  would  hold 
him  up,  and  not  the  observance  of  the  precepts  of  the  Mosaic  law. 
For  God  is  able  to  make  him  stand. — Here  the  certainty  of  his  stand 
ing  is  rested  on  God's  ability  to  hold  him  up — not  on  his  own  ability  to 
stand.     The  strong  are  as  liable  to  fall  as  the  weak.     Nothing  can  hold 


ROMANS    XIV.,    6.  611 

up  either  but  the  power  of  God.  This  is  important,  as  showing  that  a 
man's  standing  is  not  in  himself.  It  is  also  important,  as  it  secures  the 
standing  of  the  true  disciple.  This  standing  is  as  sure  as  God's  power. 
For  it  is  rested  on  God's  ability  to  make  him  stand.  To  say,  then, 
that  any  of  God's  children  shall  finally  fall,  is  to  say  that  God  is  unable 
to  hold  them  up- 

V.  5. — One  man  esteemeth  one  day  above  another ;  another  esteemeth  every  day 
alike.     Let  every  man  be  fully  persuaded  in  his  own  mind. 

One  man  esteemeth  one  day  above  another ;  another  esteemeth  every 
day. — Here  wliat  had  been  said  respecting  meats,  is  equally  applied  to 
the  observance  of  certain  days.  The  Apostle  takes  for  granted,  that  on 
this  subject  likewise,  different  Christians  held  different  views.  For  it 
is  of  believers  only  he  is  speaking.  This  is  a  clear  point,  but  it  is  one 
of  much  practical  importance.  It  recognizes  the  Christianity  of  those 
who  may  be  very  inadequately  acquainted  with  the  will  of  Christ.  It 
is  proper,  however,  to  remark,  that  the  Lord's  day  cannot  (which  shall 
afterwards  be  shown)  be  included  in  what  is  here  said,  as  the  Apostle  is 
speaking  of  those  meals  and  days  that  were  peculiar  to  the  Jewish  dis- 
pensation ;  as  when,  in  writing  to  the  Galatians,  he  censures  their  ob- 
serving days,  and  months,  and  times,  and  years,  to  which  they  desired 
to  be  in  bondage ;  which  he  terms  weak  and  beggarly  elements,  Gal. 
iv.,  9,  10. 

V.  6. — He  that  regardeth  the  day,  regardeth  it  unto  the  Lord  ;  and  he  that  regardeth 
not  the  day,  to  the  Lord  he  doth  not  regard  it.  He  that  eateth,  eateth  to  the  Lord,  for 
he  giveth  God  thanks ;  and  he  that  eateth  not,  to  the  Lord  he  eateth  not,  and  giveth 
God  thanks. 

He  that  regardeth  the  day,  regardeth  it  unto  the  Lord. — This  regard 
of  days,  ihough  contrary  to  what  had  been  already  revealed,  was,  from 
ignorance  of  this  fact,  intended  as  obedience  to  the  Lord.  The  persons 
who  made  this  distinction,  believed  that  the  Lord  required  it.  There- 
fore, though  they  were  wrong  in  this,  and  on  that  account  were  guilty, 
yet  they  acted  from  a  view  of  serving  the  Lord.  The  thing  performed 
may  be  wrong,  while  the  intention  of  performing  it  may  be  right.  In  like 
manner,  the  thing  performed  may  be  right,  while  the  motive  of  perform- 
ing it  may  be  wrong.  He  that  regardeth  not  the  day,  to  the  Lord  he 
doth  not  regard  it. — In  the  same  manner,  the  believer  who  did  not  re- 
gard the  day,  acted  from  a  view  of  honoring  the  Lord,  and  not  from 
thinking  the  observance  of  the  day  a  restraint.  When  he  gave  up  the 
day  which  under  the  Mosaic  dispensation  was  holy,  because  he  believed 
that  the  Lord  had  made  an  end  of  that  dispensation,  it  was  honorable  to 
the  Lord. 

He  that  eateth,  eateth  to  the  Lord. — The  same  thing  is  asserted  with 
respect  to  meats,  as  was  asserted  with  respect  to  days.  He  that  eateth 
the  thing  that  formerly  had  been  forbidden,  eateth  to  the  Lord,  because 
he  believes  that  the  Lord  hath  abolished  the  distinction.  He  also,  who 
would  eat  what  he  bought  in  the  shambles,  without  any  respect  to  its 
having  been  previously  offered  in  sacrifice  to  idols,  because  he  knew 


612  ROMANS    XIV.,    7. 

that  the  meat  was  the  Lord's,  and  could  not  be  defiled  by  such  an  occur- 
rence, did  so  out  of  regard  to  the  honor  of  the  Lord.  That  he  acted 
from  this  view,  is  proved  by  his  giving  God  thanks  for  what  he- did  cat. 
Had  he  considered  that  the  thing  was  prohibited  by  the  Lord,  lie  would 
not  have  ventured  to  give  God  thanks  for  permitting  him  the  use  of  it. 

And  he  tliat  eateth  7iot,  to  the  Lord  he  eateth  not. — In  like  manner 
the  weak  brother,  who  not  only  abstained  from  the  things  formerly  for- 
bidden, but  even  from  everything  that  he  considered  as  polluted,  by 
being  offered  to  idols,  acted  from  a  desire  of  honoring  the  Lord,  be- 
cause he  thought  such  things  were  forbidden  by  God.  Andgiveth  God 
thanks. — Mr.  Stuart  understands  this  of  thankfulness  "  for  the  light 
which  is  imparled  to  him,"  as  he  supposes,  "  with  respect  to  making 
such  a  distinction  in  food."  But  the  meaning  undoubtedly  is,  that  he 
gives  God  thanks  for  what  he  is  allowed  to  eat.  He  shows  that  he  eats 
from  a  view  of  honoring  God,  because,  instead  of  looking  on  what  he 
supposes  to  be  forbidden  as  a  restraint,  hard  to  be  submitted  to,  he 
gives  God  tiianks  for  what  he  considers  to  be  granted  to  him  by  the 
Lord.  There  are  other  places  in  which  the  sacred  writers  exhort 
believers  to  grow  in  knowledge,  and  where  they  charge  them  as  culpa- 
ble, if  ignorant  of  any  part  of  the  will  of  the  Lord.  But  here  the 
Apostle's  object  is  to  show,  that  those  who  have  a  reverential  regard  for 
the  authority  of  Christ,  and  a  true  knowledge  of  his  character,  and  thus 
call  him  their  Lord,  ought  to  be  received  and  recognized  as  his  dis- 
ciples. 

V.  7. — For  none  of  us  liveth  to  himself,  and  no  man  dieth  to  himself 

For  none  of  us  liveth  to  himself. — Having  stated  that  both  parties 
referred  to  acted  with  a  view  to  serve  the  Lord,  the  Apostle  now 
extends  this  duty  so  as  to  embrace  all  Christians  in  all  their  actions. 
No  Christian  liveth  to  himself.  As  far  as  he  lives  to  himself,  he  acts 
inconsistently  with  his  character.  We  ought  to  consider  ourselves  as 
under  law  to  God  in  every  action  of  our  lives.  Even  in  temporal 
things,  yea,  even  in  eatmg  and  drinking,  we  should  have  in  view  the 
glory  of  God.  To  live  to  the  Lord,  supposes  tiiat  in  all  things  we 
regard  his  will  as  the  sole  rule  of  our  conduct,  and  his  approbation  as 
our  great  aim  in  all  that  we  do,  and  that  in  all  things  we  seek  iiis  glory. 
It  supposes  that  we  are  entirely  resigned  to  his  disposal,  blessing  him 
wiielher  in  adversity  or  prosperity;  that  we  submit  to  his  dispensations 
in  what  lie  gives  or  takes  away  ;  and,  finally,  that  we  only  live  to  serve 
him,  and  show  forth  his  praise.  Whether,  then,  the  Christian  lives  or 
dies,  he  belongs  to  the  Lord,  desiring  that  he  may  dispose  of  him  as  he 
sees  best ;  confident  that,  as  being  the  object  of  the  Saviour's  love, 
whatever  may  befall  him,  he  is  safe  in  his  hands.  There  is  no  danger, 
then,  however  great,  there  is  no  diflEicully,  however  arduous,  that  ought 
to  prevent  us  from  obeying  the  will  of  the  Lord.  Properly,  character, 
life  itself,  ought  to  be  at  his  service.  But  is  it  not  obvious  that  most 
people  have  no  conception  of  living  but  to  themselves  ?  Do  not  the 
mass  of  mankind  follow  their  own  interest  to  the  neglect  of  the  author- 
ity of  God  ?     Even  among  those  who  make  a  profession  of  religion, 


ROMANS   XIV.,   9.  613 

how  few  are  there  who  follow  the  Lord  at  the  expense  of  any  o-reat 
temporal  sacrifice  ?  Nay,  are  not  many  induced  to  act  inconsistently 
with  the  character  of  a  Christian  for  every  trifle  ? 

And  no  man  dieth  to  himself. — A  Christian  is  not  to  die  to  himself 
more  than  he  is  to  live  to  himself.  He  has  no  right  to  yield  his  life  as 
a  sacrifice  to  his  pride.  This  cuts  off  the  pretensions  to  Christianity 
of  all  persons  who,  to  comply  with  the  laws  of  honor,  risk  their  life  or 
that  of  tiieir  opponents  in  duelling.  So,  also,  is  suicide  here  condemn- 
ed. The  man  who  dies  in  these  ways,  dies  to  himself,  which  no  man 
has  a  right  to  do,  and  which  no  Christian  will  do.  This  shows,  also, 
that  if  obedience  to  Christ  requires  it,  a  Christian  must  not  decline  to 
die  to  his  honor.  He  is  to  risk  his  life  rather  than  break  any  known 
commandment  of  God.  He  is  to  die  rather  than  decline  obedience  to 
any  commandment  or  institution  of  Christ.  When  he  so  dies  he  does 
not  throw  away  his  life.  He  devotes  it  for  a  sufficient  purpose.  He 
gives  it  to  the  honor  of  the  Lord.  He  yields  it  back  to  him  who  gave 
it,  and  who  has  a  right  to  it.  He  shows  also  that  a  Christian  should 
not  only  be  willing  to  die,  when  God  wills  his  death,  but  that  he  should 
be  willing  to  live  as  long  as  God  pleases.  Christians  may  transgress 
by  being  unwilling  to  die,  and  they  may  also  transgress  in  wishing  to 
die.  Tiiey  ought  to  be  willing  to  live  or  die  as  it  is  for  God's  glory. 
From  this  it  also  appears  that  the  death  of  any  Christian  is  precious  in 
the  sight  of  God,  as  well  as  his  life.  Every  Christian,  when  he  dies, 
dies  to  the  glory  of  God.  This  accords  with  what  is  said  with  re- 
spect to  Peter,  "  by  what  death  he  was  to  glorify  God." 

V.  8. — For  whether  we  live,  we  live  unto  the  Lord  ;  and  whether  we  die,  we  die 
unto  the  Lord  ;  whether  we  live,  therefore,  or  die,  we  are  the  Lord's. 

For  lohether  ive  live,  we  live  unto  the  Lord. — The  former  verse  de- 
nies that  we  live  or  die  to  ourselves  ;  by  inference,  therefore,  we  live  or 
die  to  Christ.  But  this  verse  makes  the  assertion  directly,  which  was 
implied  in  the  other.  Both  in  life  and  death,  we  ought  to  serve  God, 
and  endeavor  to  promote  his  glory.  The  end  of  the  verse  draws  the 
conclusion.  Whether  we  live,  therefore,  or  die,  we  are  the  Lord's. — 
Not  only  are  we  the  Lord's  in  giving  our  life  at  his  command,  but  we 
are  the  Lord's  in  the  state  of  separation  between  soul  and  body.  Our 
bodies  are  the  Lord's  and  will  be  preserved  by  him  till  the  resurrection, 
when  in  glory  they  shall  be  given  back  to  us  ;  and  our  souls,  in  the 
presence  of  God,  will  have  happiness  and  glory  till  that  period  shall 
arrive. 

V.  9. — For  to  this  end  Christ  both  died,  and  rose,  and  revived,  that  he  might  be  Lord 
both  of  the  dead  and  living. 

For  to  this  end  Christ  both  died,  and  rose,  and  revived. — It  was  the 
end  of  the  death  and  resurrection  of  the  Lord,  that  to  him,  as  Media- 
tor, all  power  might  be  committed.  He  has  received  the  keys  of  the 
invisible  state  and  of  death,  and  governs  all  his  people  both  during  their 
hfe  and  after  their  death,  ordering  all  things  for  his  own  glory^nd  their 
good.   Christ,  then,  is  the  Lord  of  the  living  :  he  is  also  the  Lord  Df  the 


614  ROMANS    XIV.,    11. 

dead.  He  must  then  be  God.  This  shows,  also,  that  the  dead  are 
ahvc  in  their  souls,  while  their  bodies  are  dead.  It  is  in  tliis  way  that 
Christ  reigns  over  them.  It  would  be  absurd  to  suppose  that  he  reigns 
over  the/n  as  mere  insensible  matter.  "  God  is  not  tlic  (Jod  of  tlie 
dead,  but  of  the  living,"  Matt,  xxii.,  32. 

V.  10. — But  wliy  dost  thou  '}u<\(^e  thy  hrnther  ?  or  why  dost  thou  set  at  naught  thy 
brother  .'  lor  we  shall  all  stand  before  the  judgment-seat  of  Christ. 

But  why  dost  thou  judge  thy  brother  ?  or  why  dost  thou  set  at  naught 
thy  brother  ? — Tiiis  shows  evidently  that  the  word  judge,  in  the  4th 
verse,  refers  to  the  weak  brother  who  condemned  tiiose  who  did  eat 
things  prohibited  by  the  law,  and  not  to  the  strong  brother,  for  he  is 
reproved  for  despising  and  not  forjudging.  Here  bolli  the  one  and  the 
other  are  brought  distinctly  forward,  and  each  separately  asked  a  ques- 
tion suitable  to  himself.  Tiie  brother  who  thinks  that  it  is  wrong  to  eat 
things  prohibited  by  the  law,  is  asked,  why  he  dares  to  take  upon  him- 
self to  condemn  his  brother  who  in  this  differed  from  him  ;  and  the 
brother  who  is  belter  informed  upon  this  matter  is  asked,  how  he  dares 
set  at  naught  his  brother  who  was  ill  instructed  on  this  point.  Mr. 
Stuart  is  certainly  WTong  in  making  both  these  questions  refer  to  the 
strong  brother.  There  could  be  no  ground  for  asking  the  first  question, 
with  respect  to  the  strong  brother.  He  is  charged  as  despising.  He 
might  despise  without  condemning  his  weak  brother  as  acting  from 
improper  motives.  The  Apostle  most  evidently  asks  the  two  questions 
with  respect  to  different  characters,  and  the  (juestions  are  most  appro- 
priate and  suitable  respectively  to  the  two  characters  brought  into 
view. 

For  we  shall  all  stand  before  the  judgment-seat  of  Christ. — The 
Apostle  gives  here  another  reason  to  prevent  believers  from  judging  or 
despising  each  other.  Not  only  are  they  all  the  servants  of  Christ  and 
brethren,  but  they  must  all  appear  at  his  judgment-seat,  each  to  give  an 
account  of  himself.  This  is  a  good  reason  why  they  should  neither  con- 
demn nor  despise  one  another.  To  judge  one  another  in  this  manner  is 
to  invade  the  prerogative  of  Christ,  and  to  despise  one  another  evidences 
pride  and  ignorance  of  the  source  of  all  our  knowledge.  'I'his  most  clear- 
ly shows,  that  Christians  have  no  authority  over  one  another's  faith,  or 
Christian  practice  in  this  world.  Both  as  to  faith  and  Christian  practice. 
Christians  may  endeavor  to  enlighten  one  another  ;  but  when  they 
fail,  they  have  no  authority  to  force  others  to  change  their  views.  Each 
Christian,  however,  is  bound  to  follow  the  Lord  fully  so  far  as  his  own 
knowledge  extends,  and  not  to  be  stopped  by  the  ignorance  of  his 
brother.  He  is  not  to  do  what  he  knows  to  be  wrong,  in  order  to  walk 
with  his  weak  brother;  nor  is  he  to  avoid  doing  anything  that  he  judges 
to  be  the  will  of  his  master,  in  order  to  retain  fellowship  with  other 
Christians. 

V.  11. — For  it  is  wTitten,  As  I  live,  saith  the  Lord,  every  knee  shall  bow  to  me,  and 
every  tongue  shall  confess  to  God. 

For  it  is  written. — This  passage  from  the  Old  Testament,  Isaiah 


ROMANS    XIV,,    12.  615 

xlv.,  23,  the  Apostle  adduces  as  importing  that  all  shall  stand  before  the 
judgment-seat  of  Christ.  It  is  remarkable  that  the  Apostle  so  frequently 
quotes  from  the  Old  Testament  in  support  of  what  he  teaches,  though, 
in  reality,  his  own  authority  was  equal  to  that  of  any  writer  of  the  Old 
Testament.  But  this  proves  that  the  Old  Testament  and  the  New  arc 
given  by  one  Spirit,  and  harmonize  in  all  their  parts.  It  is  also  an  ex- 
ample for  us  in  proving  and  leaching  any  truth  contained  in  the  word  of 
God.  If  the  Apostle  confirmed  what  he  taught  by  the  authority  of  the 
Scriptures,  shall  any  man  now,  or  body  of  men,  presume  to  make  the 
authority  of  their  office  stand  in  the  place  of  the  word  of  God  ? 

As  I  live. — The  Apostle  does  not  take  the  words  literally  ;  but  as  the 
Holy  Ghost  spoke  by  him,  we  are  assured  that  he  gives  the  true  mean- 
ing. /  have  sivom  by  mi/scif,  is  substantially  the  same  with  as  I  live. 
Uninspired  translators  must  not  be  indulged  with  a  like  liberty,  for  it  is 
only  when  they  translate  exactly'that  there  is  an  assurance  that  they 
translate  correctly.  Saith  the  Lord. — The  Apostle,  by  the  addition  of 
these  words,  shows  that  in  the  passage  he  quotes  it  was  the  Messiah, 
who,  in  the  preceding  verse,  said,  "  Look  unto  me,  and  be  ye  saved,  all 
the  ends  of  the  earth  ;  for  I  am  God,  and  there  is  none  else,"  Isa.  xlv,, 
22.  Every  hiee  shall  bow  tome. — As  in  Philippians  ii.,  10,  the  same 
thing  is  asserted  with  respect  to  Christ  personally,  this  is  also  applicable 
to  Christ  personally  and  directly.  In  judgment  all  will  bow  to  God, 
seeing  they  will  bow  to  Christ.  Every  tongue  shall  confess  to  God. — 
This  is  substantially  the  same  with  "  unto  me  every  tongue  shall 
swear." 

In  the  Epistle  to  the  Hebrews  we  learn  that  God  swears  by  himself, 
"  because  he  could  swear  by  no  greater,"  and  thus  Jesus  Christ,  in  here 
swearmg  by  his  life,  or  by  hunself,  gives,  according  to  that  declaration 
of  the  Apostle,  a  proof  of  his  Divinity.  In  the  preceding  verses  of 
this  chapter,  it  is  always  to  Jesus  Christ  that  Paul  refers,  when  he  says 
the  Lord.  It  is  by  him  that  we  shall  be  judged  at  the  last  day  :  it  is 
to  him  that  Christians  are  entirely  devoted,  which,  were  he  merely 
a  creature,  would  evidently  be  a  violation  of  the  law  of  Him  who  says 
— "  I  am  a  jealous  God,"  and  "  my  glory  I  will  not  give  to  another." 
"  The  Father  judgeth  no  man ;  but  hath  committed  all  judgment  unto 
the  Son  :  That  all  men  should  honor  the  Son,  even  as  they  honor  the 
Father.  He  that  honoreth  not  the  Son,  honorelh  not  the  Father  which 
hath  sent  him." 

V.  12. — So  then  every  one  of  us  shall  give  account  of  himself  to  God. 

So  then. — Consequently  then,  or  by  consequence  then.  This  is  an  in- 
ference which  the  Apostle  draws  from  the  passage  quoted  from  the 
Old  Testament.  Every  individual  of  the  human  race  must  give  account 
of  himself  to  God.  This  applies  to  believers,  as  well  as  to  others. 
And  though  all  their  sins  are  blotted  out  through  the  blood  of  atone- 
inent,  they  should  not  indulge  themselves  in  sin.  The  fact  of  a  future 
judgment  ought  to  have  a  constant  influence  on  our  conduct.  Standing 
before  the  judgment-seat  of  Christ,  of  which  the  Apostle  had  just  be- 
fore spoken,  is  here  represented  as  giving  an  account  to  God. 


6l6  ROMANS    XIV.,    14. 

V.'l3. — Let  us  not  therpfore  judRC  one  anothrr  any  more:  but  judge  this  rather,  tha* 
no  man  put  a  stumhlin<;-bluck,  or  an  occasion  to  fall,  in  his  brother's  way. 

Let  US  not,  therefore,  judge  one  another  any  more. — This  dissuasive 
appears  to  be  now  addressed  to  both  llic  parties.  The  Apostle  liaving 
declared  what  was  peculiarly  adapted  to  each,  now  declares  what  is 
ecpially  applicable  to  both.  Judging  or  condemning  was  in  a  peculiar 
sense  ihe  fault  of  the  one,  but  both  of  them  in  a  more  extended  sense 
of  the  word  might  be  said  to  judge  or  condemn  one  another.  The 
strong  brother  who  despised  the  weak  virtually  judged  him  or  condemn- 
ed him.  Paul  now  lakes  them  both  together,  and  addresses  them  with 
the  same  caution.  He  extends  the  exhortation  to  himself,  and  to  the 
whole  body  of  Christians.  They  are  not  to  usurp  authority  over  one  an- 
other, nor  to  usurp  the  right  to  judge  for  one  another  in  any  matter. 

But  judge  this  rather,  that  no  ?nanput  a  stumbling -block,  or  an  occa- 
sion to  fall,  in  his  brother^s  loay. — The  word  judge  is  here  used  in  an 
allusive  sense,  and  not  in  its  proper  or  literal  sense.  Instead  of  judg- 
ing, we  ought  to  do  another  tiling,  wiiich  is  not  properly  judging,  but 
called  judging  in  allusion  to  the  word  immediately  going  before.  This 
is  similar  to  the  expression,  "This  is  the  work  of  God,  that  ye  believe 
on  him  whom  he  hath  sent."  The  Scriptures  abound  with  instances 
of  this  figurative  way  of  speaking.  Instead  of  judging  one  another, 
Christians  are  to  avoid  doing  anything  that  will  have  a  tendency  to 
stumble  one  another,  or  cause  any  lo  fall  into  sin.  This  is  peculiarly 
applicable  to  the  strong,  who,  by  an  improper  use  of  their  liberty,  might 
ensnare  their  weak  brethren. 

V.  11. — I  know,  and  am  persuiided  by  the  Lord  Jesus,  that  there  is  nothing  unclean 
of  itself ;  but  to  him  that  esteemeth  anything  to  be  unclean,  to  him  it  is  unclean. 

I  know,  and  am  'persuaded. — This  clearly  refutes  the  opinion  of  those 
who  argue  that,  at  the  time  of  writing  this  epistle,  the  law  was  not 
abolished,  and  that  it  was  not  in  this  state  that  the  different  parties  were 
to  forbear  with  respect  to  one  another,  but  that  the  Jew  was  still  to  keep 
the  law  till  its  abolition  should  be  explicitly  announced.  But  that  it  was 
abolished,  is  perfectly  clear  from  this  chapter.  Tiie  Apostle  knew  him- 
self, and  here  he  teaches  others,  that  the  Mosaic  dispensation  was  abo- 
lished, yet  enjoins  the  strong  and  the  weak  to  forbear  mutually  with  each 
other. 

By  the  Lord  Jesus. — That  is,  Paul  knew  this  by  the  teaching  of  the 
Lord  Jesus.  Calvin  is  unquestionably  mistaken  in  applying  this,  not  to 
the  teaching  of  the  Lord  Jesus,  but  to  the  cleansing  of  meats  ])y  the  Lord 
Jesus.  He  says,  "  The  Apostle  adds,  in  the  Lord  Jesus,  because  his  kind- 
ness and  grace  is  the  cause  why  all  creatures  are  blessed  to  us  by  the 
Lord,  which  were  otherwise  cursed  in  Adam."  This  is  no  doubt  a  fact; 
but  it  is  not  the  thing  here  taught.  Paul  is  here  asserting  that  his  know- 
ledge of  the  abolition  of  the  distinction  of  meats  was  not  obtained  by  his 
own  searching  into  the  nature  of  things,  but  was  a  revelation  from  the 
Lord  Jesus.  This  doctrine  was  not  a  private  opinion  of  his  own,  but 
the  revealed  will  of  his  Master. 


ROMANS    XIV.,    15,  617 

J^othing  unclean  of  itself. — This  undoubtedly  shows,  that  there  is  no- 
thing unclean  in  blood  more  than  in  anything  else.  The  Apostle  here 
asserts  of  everything  that  could  be  used  for  food,  that  there  is  nothing 
unclean  in  itself.  When  blood  and  other  meats  were  prohibited  by  the  law, 
it  was  not  because  there  was  anything  in  themselves  that  rendered  them 
unclean.  It  was  the  will  of  God,  because  they  were  of  a  typical  nature, 
and  therefore  all  their  uncleanness  ended  when  Christ  came.  Why,  then, 
it  may  be  asked,  was  blood  prohibited  in  Acts  xv.  ?  Evidently  us  a  law 
of  forbearance,  because  of  the  prejudices  of  the  Jews.  This  is  expressed 
in  the  very  passage.  "  For  Moses  of  old  time  hath  in  every  city  them 
that  preach  him,  being  read  in  the  synagogues  every  Sabbath  day."  It 
would  still  be  a  duty  to  avoid  these  things,  if  we  were  in  such  situations 
that  it  would  give  otfence  to  the  Jews.  That  such  is  the  true  view  of 
the  matter  is  evident  from  this,  that  though  the  Jews  were  prohibited 
from  eating  things  strangled,  they  were  not  prohibited  to  give  them  or 
sell  them  to  strangers.  Had  the  thing  been  unlawful  in  itself,  they  would 
not  have 'been  permitted  to  give  to  strangers  that  which  it  was  unlawful 
for  themselves  to  eat.  Dr.  Macknight  justly  remarks — "  It  is  observ- 
able, that  in  this  discourse,  which  is  intended  to  show  that  under  the 
gospel  all  sorts  of  food  may  be  used  without  sin,  there  is  no  exception 
of  blood,  and  things  strangled."  But  he  is  wrong  in  his  inference  from 
this  fact.  "  May  we  not  from  this  infer,"  he  says,  "  that  the  prohibition 
of  these  things  to  the  Gentile  converts,  mentioned  Acts  xv.,  29,  is  to 
be  understood  of  such  Gentiles  only  as  had  been  proselytes  ?"  This  is 
forced  and  unnatural. 

But  to  him  that  esteemeth  anything  to  he  unclean,  to  him  it  is  unclean. 
— This  is  self-evident  truth,  which  has  no  exception.  For  if  a  person 
does  what  he  thinks  God  forbids,  he  is  guilty  with  respect  to  God,  as 
really  as  if  the  thing  had  been  actually  prohibited  by  God.  Persons  in 
ignorance  ought  to  be  instructed,  but  they  ought  never  to  be  encouraged 
to  do  what  they  themselves  judge  to  be  contrary  to  the  will  of  God. 

V.  15. — But  if  th}'  brother  be  grieved  with  thy  meat,  now  walkest  thou  not  charita- 
bly.    Destroy  not  him  with  thy  meat  for  whom  Christ  died. 

But  if  thy  brother  he  grieved  with  thy  meat,  now  walkest  thou  not 
charitably. — The  weak  brother  would  be  grieved  in  his  mind  when  he 
should  see  the  strono;  eating;  meat  which  he  considered  unclean.  Now, 
it  is  not  love  that  will  prompt  us  to  do  anything  to  afflict  another.  If, 
then,  the  strong  loves  the  weak  brother,  would  he  for  the  sake  of  his 
appetite  eat  anything  that  would  grieve  him  ?  Self-denial  in  such 
matters  is  the  result  of  love,  and  when  any  one  will  not  abstain  from 
gratifying  his  appetite  to  avoid  hurting  his  brother,  it  shows  that  he  is 
deficient  in  love. 

Destroy  not  him  with  thy  meat. — This  supposes  that  the  weak  brother 
may,  by  the  example  of  the  strong,  be  induced  to  do  what  he  is  not  per- 
suaded is  lawful ;  and  thus,  though  the  thing  be  in  itself  lawful,  it  is  sin 
in  him,  and  consequently  its  tendency  is  to  bring  him  into  condemnation. 
It  is  not  indeed  possible  that  this  can  ultimately  be  the  case  with  anyone 
for  whom  Christ  died  j  but  this  is  a  warning  to  avoid  doing  anything 


G18  ROMANS    XIV.,    17, 

that  in  itself  tends  to  destroy  him.  For  whom  Christ  died. — If  Christ 
died  tor  the  weak  brother,  how  unlike  Christ  is  this  stronj;  believer  who 
will  do  what  he  knows  will  (h-stroy  his  brother  if  he  tbllow  his  example 
without  having  his  knowledge  !  The  love  of  Christ  in  giving  his  life 
for  his  brother,  and  the  indillerenee  with  respeet  to  him  which  is  mani- 
fested by  the  person  who  should  thus  abuse  his  liberty,  are  here  set  in 
strong  contrast. 

V.  16. — Let  not  then  your  good  be  evil  spoken  of: 

Let  not  then  your  good. — Their  good  appears  to  be  their  liberty  of 
disregarding  the  distinction  of  meats,  and  the  law  in  general.  This  was 
a  good  thing  to  them,  because  the  law  was  in  itself  a  yoke  and  a  griev- 
ous burden.  They  were  doing  what  was  good  and  right  in  itself,  in 
using  this  liberty,  but  they  should  be  careful  to  use  it  in  such  a  way  as 
not  to  be  the  occasion  of  being  represented  as  if  in  what  they  did  they 
were  regardless  of  the  authority  of  God.  This  is  a  decisive  distinction 
between  the  dispensation  of  Christ  and  that  of  Moses.  It  was  an  advan- 
tage to  be  delivered  from  the  peculiar  restraints  of  the  ceremonial  law, 
but  it  would  be  no  advantage  to  be  delivered  from  any  part  of  the  dis- 
pensation of  Christ.  This  shows  the  sovereignty  of  God  in  subjecting 
his  people  in  one  dispensation  to  burdens  which  he  removes  in  another. 

Be  evil  spoken  of. — Their  good  would  be  evil  spoken  of,  when 
their  neglect  of  the  distinctions  of  the  law  should  be  ascribed  to  the 
indulgence  of  the  appetite,  and  when  their  conduct  should  embolden  the 
weak  to  do  what  was  contrary  to  their  conscience.  Then. — That  is, 
since  some  of  the  brethren  were  so  weak  as  to  judge  those  who  did  eat 
certain  meats  to  be  influenced  by  improper  motives ;  then,  in  order  to 
avoid  this,  they  ought  to  decline  the  use  of  their  liberty. 

v.  17. — For  the  kingdom  of  God  is  not  meat  and  drink  ;  but  righteousness,  and 
peace,  and  joy  in  the  Holy  Ghost. 

For  the  kingdom  of  God  i^  not  meat  and  drink. — This  imports  that 
the  service  which  belongs  to  the  kingdom  of  God,  and  which  he  requires 
from  all  his  subjects,  does  not  consist  in  abstaining  from,  or  in  using, 
any  kind  of  meats.  The  typical  dispensation  of  the  Old  Testament 
enjoined  a  distinction  of  meats.  Men  are  peculiarly  prone  to  cling  to 
externals  in  religious  worship.  It  is,  then,  of  great  importance  to  attend 
to  this  decis^on  of  the  Holy  Ghost  by  the  Apostle  Paul.  The  distinction 
of  meats  has  nothing  to  do  in  the  service  of  God  under  the  New  Testa- 
ment. This  settles  the  question  as  to  blood.  If  the  eating  of  blood  is 
still  prohibited,  it  cannot  be  said  that  the  kingdom  of  God  is  not  meat 
and  drink. 

But  righteousness. — This  is  not  the  righteousness  of  God  which  is 
imputed  to  the  believer,  as  is  evident  from  the  following  verse,  but  the 
righteousness  of  which  he  is  the  subject.  Righteousness  sometimes 
refers  especially  to  the  duties  which  we  owe  to  men,])ut  in  its  most  com- 
prehensive sense  it  includes  equally  our  duty  to  God,  and  there  is  no 
reason  why  it  should  not  here  have  its  most  comprehensive  meaning. 


ROMANS   XIV.,    18,  619 

Peace. — This  is  a  criterion  of  a  true  servant  in  the  kingdom  of  God. 
Having  peace  with  God,  he  endeavors  to  have  peace  with  the  brethren 
and  with  all  men.  Nothing  is  more  unlike  the  spirit  of  genuine  Chris- 
tianity than  a  contentious  disposition.  Joy  in  the  Holy  Ghost. — The 
joy  of  a  Christian  communicated  by  the  Holy  Ghost  cannot  be  compre- 
hended by  any  other.  He  rejoices  even  in  the  midst  of  trouble,  and  is 
often  most  happy  when  the  world  thinks  him  most  miserable.  Joy  is 
the  immediate  etfect  of  receiving  the  gospel,  which  is  glad  tidings  of 
great  joy,  as  announced  to  the  shepherds  on  the  birth  of  our  Saviour. 
It  springs  from  a  sense  of  reconciliation  with  God.  We  see  it  exemplified 
in  the  three  thousand  converted  on  the  day  of  Pentecost,  in  the  Eunuch, 
and  in  the  Jailor  at  Philippi,  as  soon  as  they  received  the  truth.  Joy  is 
enjoined  again  and  again  as  the  duty  of  believers.  "Rejoice  in  the 
Lord  alway,  and  again  I  say  rejoice."  "  Rejoice  evermore."  "  These 
things  write  we  unto  you  that  your  joy  may  be  full."  Our  Lord  dwells 
much  upon  it  in  his  last  discourse  with  his  disciples,  which  contains 
everything  calculated  to  impart  joy  to  their  minds,  and  in  which  he  so 
often  promises  to  send  them  the  Comforter.  "  These  things  have  I 
spoken  unto  you,  that  my  joy  in  you  might  remain,  and  that  your  joy 
might  be  full."  He  had  spoken  to  them  that  their  joy  might  be  Jull, 
but  he  makes  no  such  addition  when  he  refers  to  his  joy  in  them,  for 
it  was  already  full.  This  joy  in  his  people  is  an  everlasting  joy,  neither 
capable  of  increase  nor  diminution  ;  but  their  joy  is  variable  according 
as  they  are  exercising  faith  in  him,  and  walking  in  the  fear  of  the  Lord, 
and  in  the  comfort  of  the  Holy  Ghost.  Joy  is  one  of  the  great  blessings 
of  his  kingdom.  In  this  passage  peace  is  placed  before  joy,  while  joy  is 
elsewhere  put  before  peace,  as  in  the  following  chapter,  verse  13th,  and 
especially  in  enumerating  the  fruits  of  the  Spirit,  Gal.  v.,  22.  The  first 
feeling  on  receiving  the  knowledge  of  the  gospel  of  salvation  will  be 
joy,  and  peace  or  tranquillity  of  mind  will  immediately  succeed  the 
agitations  of  the  troubled  conscience.  However,  where  the  one  exists, 
there  will  the  other  be  found,  and  in  an  equal  proportion.  Peace  and 
righteousness  are  here  traced  up  to  joy  in  the  Holy  Ghost,  which  shows, 
as  in  other  places,  that  it  is  in  effect  before  the  others. 

V.  18. — For  he  that  in  these  things  serveth  Christ  is  acceptable  to  God,  and  ap- 
proved of  men. 

Fo7'  he  that  in  these  things  serveth  Christ. — Here  the  Christian  is 
said  to  serve  Christ  by  righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost.  Christ,  then,  must  be  God.  Is  any  but  God  to  be  served  ? 
Are  we  servants  or  slaves  to  any  but  God  ?  Here  we  are  represented 
as  the  slaves  of  Christ.  What  is  the  service  of  God  ?  Is  it  not 
righteousness,  and  peace,  and  joy  in  the  Holy  Ghost  ?  And  here  this 
service  is  considered  the  service  of  Christ ;  can  there  be  any  doubt, 
then,  that  Christ  is  God  ? 

Acceptable  to  God. — Every  righteous  man  is  pleasing  to  God.  But 
without  faith  it  is  impossible  to  please  him.  Then  without  faith  it  is 
impossible  to  live  rigliteously,  to  live  in  true  peace,  and  in  the  joy  of 
the   Holy  Giiost.     These  are   the  things  in  which  God  is  honored. 


620  ROMANS    XIV.,    20. 

What  a  contrast  bptwccn  this  account,  as  given  by  Paul,  and  the  reli- 
gion of  the  Church  of  Rome  at  the  present  time!  If  men  abstain 
from  meats,  and  observe  the  laws  of  the  church,  they  are  acknow- 
ledged as  members  of  that  church,  though  they  should  live  unright- 
eously, though  they  should  be  agitators  or  disturbers  of  society,  though 
ihcy  i<hould  have  no  joy  in  believing.  How  unlike,  then,  is  the  Church 
of  komc  now,  to  that  of  Koine  addressed  by  the  Apostle  !  Approved 
of  f/irn. — When  Christians  live  as  bccometh  the  gospel,  they  have  a 
testimony  from  their  very  enemies.  The  conduct  here  recommended 
is  eminently  useful  to  society,  and  cannot  but  command  the  approba- 
tion even  of  the  most  ungodly. 

V.  19. — Lot  us  therefore  follow  after  the  things  wliich  make  for  peace,  and  things 
wherewith  one  may  edify  another. 

Let  US  therefore  follow  after  the  things  which  make  for  peace. — 
Since,  then,  meats  have  nothing  to  do  in  the  religion  of  Christ ;  for 
"  meal  commendeth  us  not  to  God  :  for  neither,  if  we  eat,  are  we 
the  better:  neither,  if  we  eat  not,  are  we  the  worse,"  1  Cor.  viii.,  8  ; 
and  since  he  is  served  by  righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost,  let  us  pursue  the  things  of  peace.  We  arc  not  only  to  live 
peaceably  with  all  men,  and  especially  with  the  brethren,  but  we  are  to 
pursue  peace.  Even  should  it  fly  from  us  we  should  follow  it.  The 
things  of  peace,  that  is,  we  should  follow  all  things  that  tend  to  pro- 
duce peace,  and  avoid  everything,  as  far  as  our  duly  lo  God  permits, 
of  a  contrary  tendency. 

And  things  wherewith  one  may  edify  another. —  Tlie  things  of  edifi- 
cation.— Thai  is,  such  things  as  will  have  a  tendency  to  increase  the 
faith  and  establishment  of  each  other.  We  are  not  to  have  an  eye 
merely  to  our  own  growth  and  stability,  but  also  to  the  growth  and 
stability  of  the  whole  body.  Christians  in  general  are  not  sufficiently 
aware  of  tliis  duty. 

V.  20. — For  meat  destroy  not  the  work  of  God.  All  things  indeed  are  pure  ;  but  it 
is  evil  for  that  man  who  eateth  with  offence. 

For  meat  destroy  not  the  loork  of  God. — The  believer  is  here  called 
the  work  of  God,  in  a  like  sense  as  believers  are  elsewhere  called  the 
building  of  God.  Dr.  Macknight  understands  it  of  "  that  which  God 
is  working  in  the  heart  of  our  brother ;  namely,  faith  and  holiness.^' 
The  other  sense  seems  to  be  the  true  one.  The  reason  which  he  gives 
for  not  applying  the  word  to  persons,  is  not  to  be  sustained  ;  "  For  if," 
says  he,  "  the  Apostle  had  been  speaking  of  persons,  who,  on  account 
of  their  regeneration,  are  called  the  work  of  God,  he  would  have  used 
the  word  ironi/o,  as  he  does,  Eph.  ii.,  10."  Why  should  he  be  confined 
to  this  word  ?  The  other  word  is  equally  applicable.  Mr.  Stuart 
alleges  that,  as  referring  to  the  internal  work  of  faith,  it  is  a  possible 
meaning,  though  he  prefers  the  other.  His  observation,  however,  that 
faith  is  called  the  work  of  God,  John  vi.,  29,  has  no  weight  in  confirm- 
ing Dr.  Macknight's  opinion.  Work  of  God  in  that  passage  signifies 
not  the  work  which  God  works,  but  the  work  which  God  enjoins.     The 


ROMANS    XIV.,    22.  621 

question  was,  "  what  sliall  we  do  that  we  might  work  the  works  of 
God  ?"  This  surely  is  the  work  which  God  enjoins,  not  the  work 
■which  God  works.  When,  therefore,  in  answer  to  this  question,  Jesua 
rephes,  "  This  is  the  work  of  God,  that  ye  behcve  on  him  whom  he 
hath  sent ;"  the  work  of  God  must  also  refer  to  the  work  which 
God  requires.  But  it  may  be  asked,  how  can  this  be,  seeing  faith  is 
not  a  work  ?  The  reply  is  quite  obvious  ;  it  is  in  an  allusive  sense 
only,  as  has  been  already  observed,  that  faith  is  here  called  a  work. 
The  word  is  used  merely  in  reference  to  the  word  in  the  question.  It 
is  not  a  work,  but  it  is  the  thing  that  God  enjoins  in  order  to  sal- 
vation. The  Scriptures  abound  with  examples  of  this  manner  of 
speaking.  Dr.  Macknight  observes,  "  that  the  Apostle's  words,  so 
interpreted,  imply,  that  the  truly  regenerated  may  be  destroyed."  But 
as  it  is  contrary  to  the  whole  current  of  Scripture,  that  the  truly  rege- 
nerated can  eternally  perish — for  who  shall  separate  them  from  the 
love  of  Christ  ? — it  must  be  understood  in  the  sense  already  explained, 
of  tending  in  itself  to  his  destruction. 

All  things  indeed  are  pure. — Every  kind  of  meat  is  here  declared  to 
be  pure.  This  at  once  shows  that  the  abolition  of  the  law  had  already 
taken  place,  and  that  blood  is  not  in  itself  unclean.  But  it  is  evil  for 
that  man  who  eateth  with  offence. — Some  understand  the  offence  as  re- 
ferring to  the  man  who  causes  another  to  stumble,  and  some  to  the  man 
who  stumbles  through  offence.  Calvin  appears  to  understand  it  in 
the  former  sense.  But  the  other  meaning  appears  to  be  the  right  one. 
The  meaning  of  "  with  offence,"  seems  to  be,  that  the  eating  by  the 
person  referred  to,  is  occasioned  by  the  stumbling-block  which  was  laid 
before  him. 

V.  21. — It  is  good  neither  to  eat  flesh,  nor  to  drink  wine,  nor  anything  whereby  thy 
brother  stumbleth,  or  is  oflended,  or  is  made  weak. 

It  is  good. — The  Apostle  here  extends  the  duty,  not  only  to  the 
things  that  were  prohibited  by  the  Mosaic  law,  but  to  every  kind  of 
flesh,  and  even  wine,  and  every  other  thing  that  might  be  the  occasion 
of  causing  a  weak  brother  to  stumble.  Nor  anything. — The  expression 
in  the  original  is  elliptical,  and  this  elliptical  translation  is  preferable  to 
that  of  Dr.  Macknight  and  Mr.  Stuart,  who  supply  the  phrase  to  do. 
Without  doubt,  the  words  to  be  supplied,  as  left  out  by  ellipsis,  are  to 
eat  or  to  drink.  This  is  the  very  way  in  which  Mr.  Stuart  himself,  in 
his  commentary,  supplies  the  ellipsis.  Why,  then,  does  he  translate  on 
another  principle  ?  The  Apostle  declares  that  it  is  wrong  to  eat  or  to 
drink  anything  that  would  be  the  occasion  of  bringing  sin  upon  our 
brother.  Whereby  thy  brother  stumbleth,  or  is  offended,  or  is  made 
weak. — The  first  of  these  words  may  refer  to  stumbling  without  falling ; 
the  second,  to  falling  by  a  stumbling-block ;  and  the  third,  to  the 
effect  of  this  upon  the  person  who  is  stumbling — he  becomes  weak. 

V.  22. — Hast  thou  faith  ?  have  it  to  thyself  before  God.  Happy  is  he  that  condemn- 
eth  not  himself  in  that  thing  which  he  alloweth. 

Hast  thou  faith?  have  it  to  thyself  before  God. — It  is  of  no  import- 


622  ROMANS  XIV.,  2:i. 

anco  whollicr  we  read  this  as  a  question  with  our  version,  or  as  a  de- 
claraliou  of  a  known  fact.  Tlie  meaning  is  substantially  the  same. 
Dr.  Mackniglil  does  not  seem  justifiahle  in  representing  the  word 
translated  fiitrc  as  a  connnand  to  liokl  fast  this  laith.  The  man  who 
has  faith,  should  not  disturb  his  weak  brother  with  an  unseasonable 
declaration  of  his  faith  in  this  matter.  His  belief  in  this  point  is  cor- 
rect ;  and  let  him  rejoice  before  (iod  in  his  privilege  ;  but  let  liim  not 
wound  the  mind  of  iiis  weak  brother,  by  an  injudicious  exercise  of  his 
privileges.  He  is  acccaintablc  to  God  for  his  faith  in  this  matter  as 
well  as  in  all  others.  But  lie  is  not  to  intrude  it\ipon  his  weak  brother. 
Calvin  well  observes,  "  Tiiis  passage  is  evitlently  perverted  and  mis- 
understood when  it  is  adtluced  to  support  the  opinion  that  a  person 
may  ol)serve  foolish  and  superstitious  ceremonies  without  danger,  pro- 
vided his  conscience  is  pure  and  undisturbed  before  (iod.  The  con- 
text clearly  confutes  such  a  misconstruction."  A  Christian  may  forego 
his  liberty  with  respect  to  meats  and  drinks,  but  lie  has  no  right  to 
practise  what  God  has  not  enjoined,  nor  to  avoid  practising  what  God 
has  instituted. 

Happy  is  he  that  condemneth  not  himself  in  that  thing  which  he 
aUoiceth. — That  man  is  happy,  and  he  only  can  enjoy  peace  in  his 
conscience,  who  acts  according  to  the  persuasion  which  he  has  of  the 
lawfulness  of  his  conduct.  And  happy  is  it  for  the  Christian  when 
his  just  views  are  not  acted  on  in  such  a  manner  as  to  stumble  others, 

V.  2.'3. — And  he  that  doubteth  is  damned  if  he  eat,  because  he  eateth  not  of  faith  : 
for  whatsoever  is  not  of  faith  is  sin. 

And  he  that  doubteth  is  damned  if  he  eat. — That  is,  he  that  doubt- 
eth whether  it  be  right  to  eat  the  meats  forbidden  by  the  law,  is  in  this 
condemned,  although  the  thing  itself  is  lawful.  The  reason  is  obvi- 
ous. The  person  docs  not  fully  believe  that  the  thing  is  right,  and 
consequently  by  eating  he  thinks  he  may  be  offending  God.  This 
shows  us,  that  in  the  things  of  God  we  ought  not  to  do  anything  con- 
cerning which  we  are  in  doubt.  To  observe  any  ordinance  of  God 
with  doubts  as  to  its  being  an  ordinance  of  God,  is  to  commit  sin. 
To  obey  God  acceptably,  we  must  have  a  conviction  that  we  are  doing 
the  thing  which  he  has  enjoined.  Calvin  observes  on  this  passage — 
"  For  if  we  are  not  allowed  to  take  a  single  mouthful  of  bread  with 
a  doubting  conscience,  how  much  greater  caution  ought  to  be  used  in 
transactions  of  the  highest  importance  ?" 

p'or  ivhatsoever  is  not  of  faith  is  sin. — That  is,  whatsoever  is  not 
done  with  a  conviction  that  it  is  agreeable  to  the  will  of  God  is  sinful 
in  the  doer,  although  it  should  be  right  in  itself.  This  is  the  generali- 
zation of  the  preceding  doctrine.  It  applies  not  merely  to  meats,  but 
to  everything.  If  any  person  be  convinced  that  a  thing  is  contrary  to 
God's  law,  and  yet  practises  it,  he  is  guilty  before  God,  although  it 
should  be  found  that  the  thinff  was  lawful. 


ROMANS    XV.,    2.  623 


CHAPTER  XV. 

V.  1. — We  then  that  are  strong  ought  to  bear  the  infirmities  of  the  weak,  and  not  to 
please  ourselves. 

We  then  that  are  strong. — The  Apostle  continues  here  to  treat  of  the 
subject  of  mutual  forbearance  among  Christians,  ranking  himself  with 
those  who  are  strong  in  the  faith,  and  who  know  that  under  the  new 
covenant  there  is  no  longer  any  distinction  in  the  sight  of  God  between 
different  kinds  of  meat,  or  any  sanctity  in  the  feast  days  enjoined  to  be 
observed  under  the  Jewish  dispensation. 

To  "kRpw  the  mind  of  God,  as  revealed  in  the  Scriptures,  is  to  be 
strong  ;  to^'feie  ignorant  of  it  is  to  be  weak.  It  is  not  the  man  of  the 
greatest  ii?t&ilectual  vigor  who  is  strong,  nor  the  imbecile  in  understand- 
ing who  is  weak.  Many  of  those  who  possess  the  greatest  talents, 
and  are  most  distinguished  for  mental  acquirements,  even  although 
Christians,  may  be  weak  in  respect  to  the  things  of  God.  And  many 
who  are  of  feeble  intellect  may  be  strong  in  the  knowledge  of  divine 
things. 

Ought  to  hear  the  infirmities  of  the  weak. — Mr.  Stuart  explains  the 
word  here  used  as  signifying,  "  to  hear  loith,  to  endure  fatiently,  to 
tolerate.'"  The  word,  indeed,  denotes  both  to  bear  and  to  bear  with, 
but  here  it  is  evidently  to  be  taken  in  the  former  signification.  The 
allusion  is  to  travellers  assisting  a  w'eak  companion,  by  taking  a  part 
of  his  burden  and  carrying  it  for  him.  The  strong  believer  is  to  carry 
the  weak  believer's  burden,  by  acting  as  if  he  had  the  same  weakness, 
and  abstaining  from  whatever  would  cause  the  weak  brother  to  sin. 
Strictly  speaking,  it  is  improper  to  speak  of  one  believer  hearing  loith, 
enduring,  or  tolerating  the  opinions  of  another,  for  over  these  he  has 
no  control.  God  only  is  the  Lord  of  the  conscience.  The  man  who 
speaks  of  tolerating  the  belief  of  another  speaks  improperly.  And  not 
to  please  ourselves. — If  there  be  not  a  spirit  of  love  there  will  be  a 
proneness  in  men  to  bring  forward,  and  to  urge  with  vehemence,  any- 
thing in  which  they  have  received  more  light  than  their  brethren  ;  this 
is  not  for  the  good  of  their  weak  brethren,  but  to  please  themselves 
and  discover  their  own  superior  acquirements. 

V.  2. — Let  every  one  of  us  please  his  neighbor  for  his  good  to  edification. 

Let  every  one  of  us  please  his  neighbor. — Though  no  part  of  the 
truth  of  God  is  to  be  sacrificed  to  peace,  yet  everything  consistent  with 
truth  ought  to  be  done  to  avoid  giving  offence,  or  stumbling  weak 
brethren.  Some  persons  seem  to  value  themselves  on  their  setting  at 
naught  the  opinion  of  their  brethren  ;  but  this  we  see  is  far  from  the 
doctrine  of  the  Apostle.  We  are  not  to  gratify  our  own  humor,  but  to 
do  everything  in  our  power,  consistent  with  our  duty,  to  please  our 
brother.     For  his  good. — Mr.  Stuart  renders  this  "  in  respect  to  that 


624  ROMANS    XV.,    3. 

whifli  is  ^ood."  The  common  version  is  prtferable,  and  conveys  the 
true  meaning.  We  are  to  please  our  brethren  only  for  (heir  good. 
It  is  tor  their  good  not  to  be  urged  to  do  what  they  cannot  do  with  a 
good  conscience  ;  but  it  is  not  lor  their  good  to  have  any  part  of  the  will 
of  God  concealed  from  them.  Besides,  to  abstain  from  meats  is  not  a 
good  in  itself.  To  cdificatioix . — This  is  the  way  in  which  it  is  for  their 
good  to  treat  them  in  the  marmer  recommended.  It  is  ior  their  edifica- 
tion. Such  treatment  will  convince  them  of  the  love  of  those  by  whom 
they  are  so  treated,  and  will  be  the  surest  way  to  lead  them  forward  to 
clearer  vii-ws  in  the  j)oints  in  whicli  they  are  ignorant  To  urge  them 
forward  with  dictatorial  zeal,  would  shut  their  eyes  closer,  and  prevent 
them  from  perceiving  the  truth. 

V.  3. — For  even  Christ  plensed  not  himself;  but,  as  it  is  written,  The  reproaches  of 
them  that  reproaclied  thee  lell  on  me. 

For  even  Christ  ■pleased  not  himself. — The  Apostle  confirms  his  in- 
junctions by  the  example  of  Christ.  He  did  not  please  himself,  or  look 
for  the  favor  of  men  ;  but,  instead  of  this,  voluntarily  acted  in  such  a 
way  as  to  subject  himself  to  every  inconvenience  and  evil  for  the  good 
of  his  people.  If,  then,  our  Lord  himself  acted  in  this  manner,  liow 
does  it  condemn  a  contrary  practice  in  his  people,  if  they  indulge  their 
own  humor  at  the  expense  of  those  for  whom  Christ  died. 

But,  as  it  is  written. — Instead  of  directly  referring  to  the  history  of 
the  life  of  Christ,  the  Apostle  refers  to  the  Old  Testament,  which  testi- 
fied of  him.  The  chief  facts  in  the  life  of  Christ  were  in  one  way  or 
other  predicted,  and  foreshown  in  the  law  and  the  prophets.  The  man- 
ner in  which  they  are  quoted  by  the  Apostle,  at  once  shows  their  bear- 
ing, and  attests  their  application  to  the  great  antitype.  The  actions  of 
our  Lord  were  ordered  in  such  a  manner  as  to  fulfil  what  was  written 
concerning  him. 

The  reproaches  of  them  that  reproached  thee  fell  on  me. — The 
reproaches  of  those  who  reproached  his  Father  fell  upon  his  only  begot- 
ten Son,  when  he  was  in  the  world.  This  imports  that  all  the  reproaches 
cast  upon  God's  people,  on  account  of  their  obedience  to  God,  are 
really  directed  against  God  himself.  It  imports  that  all  the  opposition 
made  to  Christ,  was  really  opposition  to  his  Father.  The  reason  why 
Chri.st  was  so  much  hated  and  opposed  was,  because  he  revealed  or 
manifested  the  Father.  Had  he  avoided  this,  he  would  have  been 
applautled  by  the  world.  Men,  even  the  most  wicked,  approve  of 
morality  and  acts  of  kindness  to  the  human  race.  They  hate  Christ 
and  Christians  only  because  of  their  holding  forth  the  character  of 
God,  which  they  dislike.  Had  Christ  sought  to  please  himself,  he  would 
have  avoided  whatever  excited  the  enmity  of  the  multitude.  When, 
therefore,  the  people  reproached  him,  because  he  pleased  his  Father  and 
declared  his  will,  it  was  his  Father  whom  they  repooached.  The  great 
aim  of  the  intercourse  of  Jesus  Christ  with  men,  as  it  referred  to  them, 
was  their  good,  and  not  his  own  pleasure.  He  bore  the  infirmities  of 
the  weak,  accommodating  his  instructions  to  the  capacities  of  those 
whom  he  addressed.     But  because   of  this  condescension  he  was  re- 


ROMANS    XV.,    4.  625 

proaohed  by  others.  When  he  was  found  in  company  with  the  ignorant, 
to  teach  them,  he  was  reproached  as  "  a  friend  of  publicans  and  sinners." 
This  appears  to  be  the  meaning  and  apphcation  of  this  quotation,  which, 
at  first  sight,  does  not  seem  clear. 

V.  4. — For  whatsoever  things  were  written  aforetime  were  written  for  our  learning; 
that  we,  through  patience  and  comfort  of  the  Scriptures,  might  have  hope. 

For  ivhatsoever  things  were  written  aforetime  were  written  for  our 
learning. — This  observation  appears  to  refer  to  the  Apostle's  reason 
for  making  the  preceding  quotation.  He  might  have  referred,  as 
already  remarked,  immediately  to  the  history  of  the  life  of  Christ. ;  but, 
instead  of  this,  he  quotes  from  a  passage  in  the  Psalms.  Here  he 
justifies  his  doing  this,  and  makes  an  observation  which  applies  gene- 
rally to  the  Old  Testament,  and  shows  us  in  what  manner  we  ougjit  to 
use  it.  Some  persons  have  blasphemously  said,  that  the  Old  Testa- 
ment is  now  out  of  date.  But  the  writers  of  the  New  Testament  give 
no  such  view  of  the  Old.  Instead  of  this,  they  refer  to  it  as  proof, 
and  treat  it  as  of  constant  use  to  the  people  of  God.  All  that  is  therein 
written,  whether  history,  types,  prophecies,  precepts,  or  examples, 
although  under  another  dispensation,  is  intended  for  the  instruction  of 
believers,  to  train  ihem  to  patience,  and  to  impart  the  consolation  which 
the  Scriptures  provide  for  those  that  have  hope  in  God.  "Take,  my 
brethren,"  says  James,  "  the  prophets,  who  have  spoken  in  the  name 
of  the  Lord,  for  an  example  of  suffering  afthction,  and  of  patience." 

The  passage  quoted  in  the  preceding  verse  is  not  only  useful  to  us, 
as  applicable  lo  Christ,  but  it  is,  as  the  Apostle  shows,  useful  as  an 
example.  If  the  reproaches  of  those  who  reproached  God  fell  upon 
Christ,  the  people  of  God  ought  to  live  and  act  in  such  a  manner  as 
the  Apostle  elsewhere  enjoins,  when  he  says,  "  Let  us  go  forth,  there- 
fore, unto  him  without  the  camp,  bearing  his  reproach."  If  Christ  did 
not  please  himself,  neither  ought  his  people  to  please  themselves,  but  to 
please  him  and  his  people  for  their  edification. 

That  we  throvgh  patience  and  comfort  of  the  Scriptures. — Mr. 
Stuart  understands  this  of  our  patience,  and  translates  the  second  word 
hy  admonition  or  ex] tor  tat  ion :  "That  through  patience,  and  by  the 
exhortation  of  the  Scriptures,  we  might  obtain  hope."  But  it  is 
through  the  patience  exhibited  in  example  in  the  Scriptures,  that  we 
are  to  have  hope.  And  though  the  original  word  signifies  exhortation 
as  well  as  comfort,  yet  here  the  latter  is  to  be  preferred.  In  the  next 
verse,  with  reference  to  this  declaration,  God  is  called  the  God  of  pa- 
tience. Now,  God  is  the  God  of  consolation,  that  is,  the  God  who  is 
the  author  of  consolation  to  his  people.  But  to  call  God  the  God  of 
exhortation  would  be  an  uncouth  expression.  Might  have  hope. — We 
ouglit  lo  read  the  Scriptures  with  a  view  not  to  gratify  our  curiosity, 
but  to  increase  and  nourish  our  hope  of  future  glory.  This  passage 
teaches,  that  we  should  encourage  ourselves  by  the  example  of  those 
who  amidst  similar  temptations  liave  overcome.  For  this  purpose,  the 
conduct  of  those  who  obtained  a  good  report  through  faith  is  set  before 

40 


626  ROMANS    XV.,    5. 

us,  that  we  may  not  be  slothful,  but  followers  of  them  who,  through 
faith  and  patience,  inherit  the  promises. 

V.  ^^. — Now  the  God  of  pationce  and  consolation  grant  you  to  be  like-minded  one 
toward  another,  according  to  Christ  Jesus  ; 

Noin  /he  God  of  patience  and  consolation. — The  Apostle  having,  in 
the  preceding  verse,  spoken  of  the  patience  and  consolation  which  the 
Scriptures  communicate,  here  designates  God  as  the  God  of  patience 
and  consolation,  ant!  prays  to  him,  who  is  infinitely  patient,  and  the 
source  of  all  consolation,  to  grant  that  the  believers  at  Rome  miglil  be 
like-minded.  God  is  called  the  God  of  patience  and  consolation,  be- 
cause he  is  the  author  of  patience  and  consolation  to  his  people.  Pa- 
tience is  essential  to  a  Christian,  and  so  is  consolation  ;  but  neither  in 
himself  nor  from  any  other  source  but  from  God  has  he  these  graces. 
We  cannot  bear  the  evils  of  the  cross  without  Divine  support.  The 
virtues,  then,  of  the  Christian  character,  are  as  much  the  fruit  of  the 
Spirit  of  God  as  faith  is  his  gift.  Everything  good  in  the  man  of  God 
is  of  God  ;  all  his  sins  are  his  own.  When,  therefore,  we  are  in 
straits,  dilFicultics,  or  troubles,  we  ought  to  look  to  God  for  patience  to 
bear  what  he  may  see  good  to  lay  upon  us,  and  for  consolation  under 
the  burden.  The  form  of  the  expression,  God  of  patience,  shows  not 
only  that  God  gives  patience  to  his  people,  but  that  he  gives  it  abundant- 
ly, and  that  there  is  no  other  source  of  this  gift. 

Grant  ijou  to  he  like-minded. — Mr.  Stuart  understands  the  expression, 
translated  like-minded,  to  relate  to  matters  of  belief.     It  is  true  that  it 
has  this  signification,  but  it  is  equally  true  that  it  refers  to  the  will  and 
affections,  and  in  this  place,  in  accordance  with  the  common  version,  it 
is  to  be  so  understood.     There  may  be  unity  of  sentiment  in  error,  as 
well  as  in  truth.     Christians  should  labor  to  eflfect  union  of  belief  in  all 
matters,  because  it  is  their  duty  to  endeavor  to  know  whatever  God  has 
revealed,  and  not  merely  for  the  purpose  of  union  of  sentiment,  in  order 
to  walk  together  in  church  fellowship.     It  is  true,  that  union  of  belief 
in  all  things  tends  much  to  harmony  ;  but  it  is  likewise  true,  that  dif- 
ference of  sentiment  in  some  things  tends  more  to  manifest  the  degree 
of  advancement  in  the  things  of  (Jod.     There  may  be  harmony  from 
perfect  agreement  in  belief,  when  there  is  not  only  error,  but  little  of  the 
true  principle  of  harmony  ;  for  the  true  principle  of  harmony  is  love  to 
Christ's  people  for  Christ's  sake.     It  is  also  true,  that  if  we  look  to  the 
New  Testament,  we  do  not  always  find  perfect  agreement  in  sentiment 
aniong  the  brethren.     Although,  therefore,  tiie  thing  is  desirable,  it  is 
not  always  to  be  expected,  and  much  less  is  it  to  be  made  a  term  of 
coimnunion.     Christians  are  to  walk  together  in  the  things  in  which 
they  are  agreed,  and  to  differ  without  condemning  each  other.     This  is 
quite  consistent  with  every  degree  of  zeal  for  the  interest  of  every  truth 
about  which  they  may  differ,   Phil,  iii.,  15,  16.     If  there  be  any  who 
think  that  union  of  sentiment  among  Christians  is  not  highly  desirable, 
they  are  certainly  far  mistaken,  and  not  of  the  same  mind  with  the 
Apostle,  who  shows  such  earnestness  on  that  subject.     For  surely  it  is 
desirable  that  Christians  should  know  all  that  God  has  revealed,  and  if 


ROMANS   XV.,   6.  627 

they  know  this  they  will  have  this  unity.  But  a  thing  may  be  very 
desirable  which  is  not  essential  to  their  fellowship,  and,  as  a  matter  of 
fact,  no  two  Christians  have  such  an  union  of  sentiment.  There  are 
among  them  babes,  young  men,  and  fatiiers,  and  they  are  of  the  same 
mind  about  Divine  things,  just  as  far  as  they  are  respectively  taught  by 
the  Spirit.  The  faith  of  Christ  is  required  absolutely  in  all  who  have 
a  right  to  fellowship  in  a  church  of  Clirist,  but  fellowship  is  not  to 
be  refused  to  him  whom  we  acknowledge  that  Christ  has  received. 

According  to  Christ  Jesus. — Mr.  Stuart  understands  this  as  meaning 
"  in  accordance  with  the  Spirit  of  Christ,  or  agreeably  to  what  Christ 
or  the  Cln-istian  religion  requires."  It  undoubtedly  means,  according 
to  the  example  of  Christ  Jesus,  and  accords  with  the  expression,  "  Let 
this  mind  be  in  you,  which  was  also  in  Christ  Jesus,"  Phil,  ii.,  5.  Dr. 
Macknight  understands  it,  of  the  example  of  Christ,  but  he  also  in- 
cludes the  will  of  Christ.  But  these  two  meanings  the  phrase  cannot 
have  in  the  same  place. 

V  6. — That  ye  may  with  one  mind  and  one  mouth  glorify  God,  even  the  Father  of 
our  Lord  Jesus  Christ. 

TTiat  ye  may  with  one  mind  and  one  mouth. — With  one  mind  means 
accordance  in  affection  and  heart.  Union  of  affection  is  much  more 
necessary  to  harmony  in  worship  than  perfect  harmony  in  sentiment. 
There  may  be  harmony  in  the  service  of  God  among  Christians  who 
differ  upon  many  things.  But  if  any  two  of  them  are  disaffected  to  one 
another,  there  is  no  harmony,  though  they  should  both  have  perfectly 
the  same  judgment  in  all  matters.  It  is  in  this  view  that  the  Apostle 
charges  Euodias  and  Syntyche  that  they  should  be  of  the  same  mind. 
Disaffection  towards  each  other  was  the  evil  under  which  they  labored, 
and  not  difference  about  any  matter  of  belief.  One  mouth. — That  is, 
this  harmony  should  be  as  complete  as  if  they  all  uttered  their  voice 
through  one  mouth.  It  is  delightful  to  see  a  body  of  Christians  all 
uniting  in  prayer  and  praise  with  one  heart,  while  there  may  be  a  great 
variety  in  their  attainments  in  the  knowledge  of  Christ.  On  the  other 
hand,  there  may  be  a  professed  union  in  everything,  without  having  the 
mind  that  Christ  here  requires.  The  union  of  Christians  in  professed 
faith  will  not  compensate  for  their  want  of  union  in  him. 

Glorify  God. — God  is  glorified  in  the  prayers  and  praises  of  his 
people.  This  object,  then,  they  should  never  forget.  They  should 
acknowledge  him  and  praise  him  in  every  part  of  his  character,  however 
offensive  it  may  be  to  the  world.  He  is  glorified  by  them  literally  with 
one  mouth  in  prayer.  He  who  prays  is  to  be  considered  as  uttering  the 
prayer  of  the  whole  multitude  of  disciples,  and  each  of  them  should 
follow  in  spirit,  praying  with  him  as  he  utters  the  words.  Even  the 
Father  of  our  Lord  Jesus  Christ. — God  is  the  God  and  Father  of  our 
Lord  Jesus  Christ.  He  is  the  God  of  Christ  as  man,  and  he  is  the 
Father  of  Christ  as  God.  The  titles  Father  and  Son,  as  applied  to 
Christ  and  his  heavenly  Father,  most  evidently  apply  to  relation  in  God- 
head. Great  efforts  have  been  made  by  some  to  overturn  this  view ; 
but  their  efforts  have  been  without  success,  and  they  have  been  most 


628  ROMANS    XV.,    8. 

miscliicvous  in  taking  away  one  of  the  strongest  proofs  of  the  Deity  of 
Christ,  antl  one  winch  the  Scriptures  most  frequently  use.  Tlie  dignity 
of  the  character  ot  Christ  is  most  frccjuently  asserted  in  calhng  him  the 
Son  of  (iod.  But  if  he  be  the  Son  of  (i(>d  in  a  lower  sense,  or  one  cor- 
responding with  that  in  which  it  is  applicable  to  every  good  man,  no 
definite  view  of  his  character  is  given  when  he  is  called  the  Son  of  God. 

V.  1. — Wliereforc  receive  ye  one  another,  as  Christ  also  received  us  to  the  glory  of 
God. 

Wherefore. — That  is,  since  Christians  ought  not  to  please  themselves, 
but  to  act  in  cverylhing  for  the  edification  of  each  other,  they  ought  to 
receive  one  another,  notwithstanding  differences  of  sentiment  among 
them.  Receive. — Mr.  IStuart  understands  this  as  signifying  to  shoto 
kindness.  But  the  word  means  only  receive.  It  expresses  nothing  of 
kindness.  It  refers  to  the  reception  of  each  other  as  Christians  to  the 
fellowship  of  the  church.  They  ought,  indeed,  to  manifest  kindness 
with  respect  to  all  who  are  thus  received,  but  the  word  does  not  express 
this.  This  method  of  giving,  as  is  thought,  a  more  emphatic  meaning 
to  words  than  usually  belongs  to  them,  is  attended  with  the  worst  effects. 
Here  it  conceals  a  most  important  part  of  the  will  of  God  respecting  the 
grounds  on  which  Christians  should  receive  each  other  to  church  fellow- 
ship. The  command  to  receive  into  fellowship  is  turned  into  a  com- 
mand to  show  kindness. 

As  Christ  also  received  us. — The  manner  in  which  Christians  arc  to 
receive  one  another  to  church  fellowship,  is  as  Christ  has  received  them. 
As,  or  according  as. — Now  Christ  has  received,  and  does  receive,  all 
who  believe  the  truth  even  in  the  feeblest  manner.  He  accepts  those 
who  have  the  lowest  degree  of  faith  in  him.  Thus  he  received  the 
afflicted  father,  who  said,  "  Lord,  I  believe,  help  thou  mine  unbelief." 
Christ  receives  those  who  are  ignorant  of  many  things — indeed  of 
everything  but  faith  in  himself.  The  most  ungodly  is  saved  by  him 
the  moment  he  believes,  and  Christians  are  received  by  him,  and  live 
■upon  him  by  faith,  while  they  arc  in  error  as  to  many  parts  of  his  will. 
If  Christ  receives  his  people,  notwithstanding  their  ignorance  of  many 
parts  of  his  will,  ought  they  to  reject  those  whom  he  hath  received  ? 

To  the  glory  of  God. — Some  understand  this  of  the  glory  which  God 
shall  bestow  upon  his  people.  But  this  cannot  be  the  meaning  here,  as 
we  are  not  yet  received  to  his  glory  ;  whereas  the  glory  here  spoken 
of  is  already  manifested.  The  glory  which  God  will  confer  upon  his 
people  is  future.  "  By  whom,  also,  we  have  access  by  faith  into  this 
grace  wherein  we  stand,  and  rejoice  in  hope  of  the  glory  of  God," 
Rom.  v.,  2.  We  have  present  access  into  the  favor  and  grace  of  God, 
but  we  have  now  only  the  glory  of  God  in  hope.  The  glory  of  God, 
then,  here  means  tiie  glory  that  belongs  lo  (iod's  character.  It  is  to 
the  glory  of  God  that  Christians  are  received  and  saved  by  his  Son. 

V.  8. — Now  I  say  that  Jesus  Christ  was  a  minister  of  the  circumcision  for  the  truth 
of  God,  to  confirm  the  promises  made  unto  the  fathers  : 

Now  I  say. — The  Apostle  proceeds  to  reconcile  the  Jews  and  Gen- 


ROMANS    XV,,    9.  629 

tiles  to  each  other,  by  showing  them  the  reason  why  Jesus  Christ,  who 
was  equally  the  Lord  of  the  Jews  and  the  Gentiles, was  born  a  Jew,  as  a 
minister  of  the  circumcision.  Jesus  Christ  was  made  under  the  law, 
and  ministered  among  the  Jews  ;  and  though  he  gave  some  examples 
of  Ills  purpose  of  mercy  to  the  Gentiles,  yet  lie  did  not  go  out  to  preach 
to  the  nations.  But  this  exclusive  service  among  the  Jews  is  not  to  be 
luiderstood  as  indicating  an  exclusion  of  his  mercy  from  the  nations. 
It  was  for  the  truth  of  God.  It  was  to  fulfil  the  predictions  and  pro- 
mises of  Scripture,  to  confirm  the  promises  made  to  the  fathers.  His 
ministry  was  the  fulfilment  of  the  promises  that  God  had  made  to  his 
ancient  servants. 

V.  9. — And  that  the  Gentiles  might  glorify  God  for  his  mercy  ;  as  it  is  written,  For 
this  cause  I  will  confess  to  thee  among  the  Gentiles,  and  sing  unto  thy  name. 

And  that  the  Gentiles  might  glorify  God  for  his  mercy. — Though 
Christ's  personal  ministry  was  limited  to  the  Jews,  yet  t'ne  efficacy  of 
his  work  was  not  confined  to  them.  The  Old  Testament  itself  contains 
evidence,  that  the  Gentiles  were  to  be  interested  in  his  redemption. 
It  was  the  purpose  of  Christ's  work,  that  Gentiles  as  well  as  Jews 
might  glorify  God  on  account  of  his  mercy.  The  glory  of  God  is 
therefore  exhibited  as  the  reason  of  Christ's  work.  This  is  the  highest 
object  of  all  God's  works.  Salvation  is  also  represented  as  mercy. 
There  is  nothing  here,  or  anywhere  else  in  Scripture,  to  encourage  the 
presumption  of  men  who  suppose  that  they  can  nierit  salvation  by  their 
own  works.  Salvation  is  of  mercy.  In  the  preceding  verse,  Paul  had 
spoken  of  the  truth  of  God  ;  here  he  speaks  of  iiis  mercy.  That 
which  was  truth  to  the  Jews,  having  been  promised  to  their  fathers,  was 
mercy  to  the  Gentiles,  who  were  admitted  to  participate  in  the  blessings 
promised.  This  tlie  Apostle  proves,  by  the  ditferent  passages  he  quotes, 
which  declare  that  the  mercy  of  God  was  to  be  extended  to  all  nations. 
Consequently,  both  Jews  and  Gentiles  had  the  strongest  reasons  thus 
presented  to  them,  neither  to  condemn  nor  to  despise  one  another,  but, 
on  the  contrary,  to  regard  themselves  as  united  in  Christ  Jesus,  as  well 
as  by  the  common  sentiment  of  their  obligations  to  him,  and  the  love 
he  had  shown  them.  "  He  is  our  peace,  who  hath  made  both  one,  and 
hath  broken  down  the  middle  wall  of  partition  between  us."*  As  it  is 
written. — Paul  quotes  a  passage  from  the  Old  Testament,  to  show  that 
Christ  was  to  be  the  Saviour  of  the  Gentiles  as  well  as  of  the  Jews. 

For  this  cause,  <^c. — In  the  passage  referred  to,  Christ  is  repre- 
sented as  confessing  or  acknowledging  God  among  the  (xentiles,  and 
singing  to  the  praise  of  his  name.  Christ  did  not  appear  personally 
among  the  Gentile  nations.  This  prediction,  then,  must  be  fulfilled 
of  him  in  his  people,  as  one  with  him.  Than  this,  nothing  more 
clearly  proves. the  unity  of  Christ  and  his  people.  What  he  does  for 
them,  they  do,  as  they  are  one  with  him.     It  is  thus  that  believers  are 

*  The  same  distinction  between  these  expressions,  truth  and  mercy,  is  made  respect- 
ing Abraham  and  Jacob.  What  was  truth  to  the  one,  was  mercy  to  the  otiier.  "  Thou 
wilt  perform  the  truth  to  Jacob,  and  the  mercy  to  Abraham,  which  thou  hast  swora 
unto  our  fathers  from  the  days  of  old,"  Micah  vii.,  20. 


630  ROMANS    XV.,    10. 

saved  in  righteousness  as  well  as  in  mercy.  Christ's  righteousness  is 
their  righteousness,  because  they  arc  one  with  him.  Those  who  re- 
pudiate the  doctrine  of  iiupulalion  of  Clirist's  righteousness,  as  both 
Dr.  Macknight  and  Mr.  Stuart  iiavc  done,  and  that  in  a  manner  the 
most  explicit  and  unreserved,  not  merely  corrupt,  but  utterly  over- 
throw the  gospel,  and  entirely  remove  the  grounds  of  the  justice  of  the 
Divine  procedure  in  the  plan  of  redemption.  Grace  reigns  through 
righteousness  unto  eternal  life,  by  Jesus  Christ  our  Lord.  In  the  18th 
Psalm,  David  speaks  of  himself,  and  the  things  spoken  are  applicable 
to  him  ;  yet  the  Apostle  here  quotes  the  words  as  applicable  to  Christ. 
This  shows,  most  incontrovertibly,  that  David  was  a  type  of  Christ, 
and  that  what  is  spoken  of  the  type  is  in  its  ultimate  sense  spoken  of 
the  antitype. 

V.  10. — And  again  he  saith,  Rejoice,  ye  Gentiles,  with  his  people. 

And  again  he  saith. — That  is,  God  saith  this,  but  it  was  Moses  that 
said  it,  therefore  what  Moses  here  said  was  dictated  by  (jod.  The 
words  are  the  words  both  of  God  and  of  Moses.  Rejoice,  ye  Gentiles, 
with  his  people. — This  quotation  is  from  Deut.  xx.\ii.,  43.  The  Gen- 
tiles are  there  called  upon  to  rejoice  in  fellowsfhip  with  the  people  of 
God.  This  implies  that  they  were  to  be  converted  by  the  gospel,  and 
united  with  the  Jews  in  the  church  of  Christ.  Calvin  says,  '*  I  do 
not  agree  with  those  who  consider  this  quotation  to  be  taken  from  the 
song  of  Moses ;  for  the  Jewish  lawgiver  intends,  in  that  part  of  his 
writings,  rather  to  strike  terror  into  the  adversaries  of  Israel,  than  to 
invite  them  to  the  participation  of  one  common  joy.  I  take  it  there- 
fore from  Psalm  Ixvii.,  3,  4."  But  this  is  a  very  unsafe  and  pre- 
sumptuous mode  of  reasoning.  We  must  rest  on  Paul's  authority, 
rather  than  on  the  authority  of  Calvin,  as  to  what  was  the  intention  of 
Moses  in  the  passage  quoted.  Though  Moses  intended  to  strike 
terror  into  the  enemies  of  Israel,  there  is  no  reason  why  Gentile  be- 
lievers should  be  terrified  with  this,  or  should  not  rejoice  with  the 
Jewish  people  of  God  in  the  victories  of  the  Messiah  over  his  ene- 
mies. The  perfect  applicability  of  the  quotation  is  clearly  obvious. 
Besides,  the  passage  alleged  by  Calvin,  as  the  quotation,  namely, 
Psalm  Ixvii.,  3,  4,  cannot  without  violence  be  made  to  correspond  with 
the  words  of  Paul.  Why  desert  a  passage  where  the  words  are  easily 
found,  and  have  recourse  to  a  passage  where  the  words  are  not  found  ? 
Is  this  to  be  done  on  the  strength  of  our  own  views  of  the  words  of 
Moses  ?  Surely  we  ought  implicitly  to  bow  to  the  authority  of  Paul 
as  a  commentator  on  Moses.  In  fact,  the  quotation  is  as  applicable  to 
the  Gentiles  as  to  the  Jews.  In  the  typical  sense  of  the  passage,  are 
not  the  Gentiles  as  nmch  interested  in  the  extension  of  salvation  to  the 
nations  as  the  Jews  ?  Are  they  not  much  more  so  ?  l»  it  not  to  them 
a  matter  of  much  greater  joy?  The  Jews  ought,  indeed,  to  rejoice 
in  the  glory  of  God  and  the  happiness  of  men  in  the  extension  of  the 
gospel.  But  the  Gentiles,  in  addition  to  this,  rejoice  in  it  as  their  own 
salvation.  Even  in  the  literal  sense,  as  applicable  to  the  victories  of 
Israel  over  their  enemies,  ought  not  believing  Gentiles  to  have  re- 


ROMANS    XV.,    12.  631 

joiced  in  them  ?     Did  not  Rahab  rejoice  in  the  victories  of  lerael  over 
their  enemies  ? 

v.  11. — And  again,  Praise  the  Lord,  all  ye  Gentiles  ;  and  laud  him,  all  ye  people. 

This  quotation  is  from  Psalm  cxvii.,  1.  It  calls  upon  alithe  nations  to 
praise  God.  This  implies  that  salvation  was  to  extend  to  all  nations, 
for  none  can  praise  God  without  the  knowledoe  of  God.  Such  ad- 
dresses to  the  Gentiles  are  very  numerous  in  the  book  of  Psalms,  and 
refute  the  opinion  of  those  who  think  it  wrong  to  call  on  sinners  to 
praise  God.  It  is  true  that  none  but  believers  can  praise  God.  But 
sinners  may  be  called  on  to  perform  every  duty  incumbent  on  men, 
and  charged  with  guilt  for  neglecting  it.  They  ought  to  praise  God. 
But  this  praise  ought  to  be  in  faith,  as  well  as  every  other  duty.  To 
suppose  that  sinners  are  not  bound  to  praise  God,  is  to  suppose  that 
their  neglect  of  this  and  any  other  duty  is  not  criminal.  There  is  no 
danger  in  calling  on  sinners  to  observe  the  whole  law  of  God,  if  it  be 
also  kept  in  view  that  no  obedience  in  any  degree  can  be  given  to  God 
except  through  faith  in  his  Son.  This  is  quite  a  different  thing  from 
making  prayer  and  praise  a  preparatory  process  to  conversion.  "The 
original  word,"  says  Dr.  Macknight,  "  signifies  to  praise  by  singing/* 
Luke  i.,  13.  This  is  unsound  criticism,  and  proceeds  on  a  false  canon, 
namely,  that  a  word  designates  everything  to  which  it  is  applicable. 
Woids  may  apply  to  many  things  which  are  not  designed  by  them. 
This  word  applies  to  praise  by  singing,  but  it  does  not  express  singings 
because  it  also  applies  to  praise  in  any  manner. 

V.  12. — And  again,  Esaias  saith.  There  sliall  be  a  root  of  Jesse,  and  he  that  shall  rise 
to  reign  over  the  Gentiles  ;  in  him  shall  the  Gentiles  trust. 

Jind  again,  Esaias  saith. — The  Apostle  has  in  this  place  given  multi- 
plied quotations  from  the  Old  Testament,  to  prove  the  point  in  hand. 
One  proof  from  Scripture,  if  applicable,  is  sufficient  to  prove  anything, 
yet  the  Apostle  gives  us  many.  This  shows  that  Divine -truth  ought  to 
be  exhibited  to  gainsayers  in  all  its  strength,  with  a  display  of  all  its 
evidence.  In  proportion  as  prejudice  is  opposed  to  any  truth,  it  is  ne- 
cessary to  fortify  it  with  multiplied  evidence.  The  Jews  were  greatly 
prejudiced  against  that  part  of  the  will  of  God  which  the  Apostle  now 
teaches,  and  he  heaps  Scripture  upon  Scripture  to  overcome  their  pre- 
judices, although  his  own  authority  and  his  own  declaration  was  as  valid 
as  those  of  the  inspired  writers  whom  he  quoted. 

There  shall  be  a  root  of  Jesse. — Rather,  there  shall  be  the  root  of 
Jesse.  It  is  a  definite  allusion  to  one  particular  person  of  the  family  of 
Jesse.  Christ  is  called  a  branch  in  the  same  chapter,  Isaiah  xi.,  but  he 
appears  here  to  be  called  the  root,  or  a  particular  shoot  from  the  root, 
as  he  is  elsewhere  called  a  root  out  of  a  dry  groud.  This  limits  the 
origin  of  the  human  nature  of  the  Messiah  to  the  family  of  Jesse.  And 
he  that  slmll  rise  to  reign  over  the  Gentiles. — This  iletermines  the  Mes- 
siah to  be  the  King  of  the  Gentiles  as  well  as  of  the  Jews.  The  pas- 
sage quoted  speaks  of  him  as  a  banner  to  the  Gentiles.     This  the  Apos- 


682  ROMANS    XV.,    13. 

tie  iutfiprets  as  a  rider,  because  soldiers  follow  the  banner  of  Iheir  cap 
tain.     In   him  shall  the  Gintiies  trust. — This  strictly  asserts  that  the 
Gentiles  would  trust  in  the  Messiah  descended  from  Jesse. 

V.  l.'t.— Now  the  God  of  hope  (111  you  with  all  joy  and  peace  in  believing,  that  ye 
may  abound  in  hope,  through  the  j)ower  of  the  Holy  Ghost. 

J^'ow  the  God  of  hope. — fiod  is  called  the  God  of  hope,  because  he 
is  the  author  of  all  the  well-f^rounded  hope  of  his  people.  All  hope 
of  which  he  is  not  the  author  in  the  heart  of  men,  is  false  and  delusive. 
The  world,  in  general,  may  have  hope  ;  but  it  is  false  hope.  All  true 
hope,  with  respect  to  the  divine  favor,  is  effected  in  the  human  heart  by 
God  himself.  Not  only  is  God  the  author  of  all  true  hope,  but  he  can 
create  this  hope  out  of  the  midst  of  despair.  The  most  desponding  are 
often  raised  by  him  to  a  good  hope  through  grace  ;  and  the  most  guilty 
are  in  a  moment  relieved,  and  made  to  hope  in  his  mercy.  How  re- 
markably was  this  the  case  with  the  thief  on  the  cross,  and  with  the 
three  thousand  on  the  day  of  Pentecost. 

Fill  you  with  all  joy  and  •peace. — The  inward  joy  and  peace  of  the 
Christian  are  the  gilts  of  God,  and  not  the  natural  effects  of  anything 
in  the  mind  of  man.  All  the  promises  and  declarations  of  Scripture 
would  fail  in  producing  joy  and  peace  in  the  mind  of  a  sinner,  were  it 
not  for  the  agency  of  the  Spiiit  oi  God.  If  the  Chiistian  possesses  joy 
and  peace,  he  ought  to  ascribe  it  altogether  to  God.  He  ought  to 
reflect,  that  these  blessings  must  be  produced  and  continually  main- 
tained by  Divine  power,  and  not  by  any  power  of  his  own  mind. 
It  should  always  be  kept  in  view^,  that  these  iruits  of  the  Spirit,  first 
of  joy,  and  next  of  peace,  Gal.  v.,  22,  cannot  be  produced,  except  in 
connection  with  the  other  fruits  of  the  Spirit,  and  in  the  way  of  obedi- 
ence, and  in  carefully  abstaining  from  grieving  the  Spirit.  David,  when 
he  had  sinned,  having  lost  his  joy  in  God,  utters  this  prayer:  "  Restore 
unto  me  the  joy  of  thy  salvation,  and  uphold  me  witli  thy  free  Spirit : 
then  will  I  teach  transgressors  thy  way,"  Psalm  li.,  12.  Here  we  may 
also  observe,  that  they  who  seek  to  teach  transgressors  the  ways  of 
God,  should  first  themselves  have  the  experience  of  these  ways. 

Fill  yoti. — This  implies,  that  there  are  degrees  of  joy  and  peace  in  the 
minds  of  Christians.  Some  may  have  a  measure  of  these  graces  who 
do  not  abound  in  them.  It  is  a  great  blessing  to  be  Jillcd  with  them, 
and  lor  this  blessing  the  Apostle  prays  with  respect  to  the  Christians  at 
Rome.  If  there  be  different  degrees  of  joy  and  peace,  how  important  is 
it  to  look  earnestly  to  God  for  the  fullest  communication  of  these  bless- 
ings. The  Psalmist  had  more  joy  in  his  heart,  bestowed  by  God,  than 
worldly  men  have  when  their  corn  and  wine  most  abound,  hi  biliev- 
ing. — Joy  and  peace,  as  well  as  all  other  spiritual  blessings,  are  commu- 
nicated by  God  through  faith,  and  through  faith  only,  and  in  proportion 
to  faith.  Faith,  when  spoken  of  without  peculiar  reference,  means  faith 
iu  Christ ;  and  not,  as  Dr.  Macknight  understands  it,  faith  in  any  par- 
ticular promise. 

That  yc  may  abound  in  hope. — The  above  blessings  the  Apostle  prayed 
for  to  be  bestowed  on  those  whom  he  addressed,  in  order  that  they  might 


ROMANS    XV.,    14.  633 

alx)und  in  hope,  and  the  more  believers  are  filled  with  joy  and  peace, 
the  greater  will  be  their  hope.  The  people  of"  God  have  high  hopes, 
and  it  is  their  privilege  to  seek  from  their  Lord  an  increase  and  abun- 
dance of  hope — not  that  faint  and  common  hope  of  possibility  or  pro- 
bability, but  a  certain  hope.  Such  a  ho})e  springs  from  faith, — in  effect, 
is  one  with  it.  Faith  rests  upon  the  goodness  and  truth  of  him  who 
hath  promised ;  and  hope,  raising  itself  upon  faith  so  established,  stands 
up  and  looks  out  to  the  future  accomplishment  of  the  promise.  Through 
the  power  of  the  Holy  Ghost. — Hope  is  produced  in  the  mind  by  the 
agency  and  power  of  the  Spirit  of  God.  Here,  two  persons  of  the  God- 
head are  brought  into  view,  as  each  being  the  bestower  of  this  gift. 
The  Father  gives  hope — he  is  the  God  of  hope  ;  but  he  gives  it  through 
the  Holy  Ghost.  In  the  economy  of  redemption,  this  is  the  piovince 
of  the  Holy  Ghost.  Hope  is  natural  to  the  mind  of  man  ;  and,  in  general, 
men  have  hope  in  the  worst  of  times.  But,  as  to  the  divine  things,  hope 
is  not  natural  to  man  ;  it  is  the  fruit  of  the  Spirit  of  God  through  faith 
in  his  Son. 

The  prayer  contained  in  this  verse  reminds  us,  that  there  is  no  blessing 
which  does  not  come  to  us  from  God,  James  i.,  17.  He  is  called  the 
God  of  love,  of  peace,  of  patience,  of  consolation,  of  hope,  who  fills  his 
people  with  joy  and  peace.  If,  then,  we  desire  to  be  filled  with  joy  and 
peace,  we  must  look  to  God.  If  we  desire  to  abound  in  hope,  by  the 
power  of  the  Holy  Ghost,  we  must  with  confidence  pray  to  obtain  his 
sacred  influences  and  divine  teaching.  We  must  be  careful  not  to  grieve 
him  by  our  evil  conduct  and  evil  desires. 

V.  14. — And  I  myself  also  am  persuaded  of  you,  my  brethren,  that  ye  also  are  full 
of  goodness,  filled  with  all  knowledge,  able  also  to  admonish  one  another. 

And  I  myself  also  am  persuaded  of  you,  my  hrethren. — The  Apostle 
here  intimates,  that  the  reason  of  his  writing  to  the  believers  as  he  had 
done  was,  not  that  he  considered  them  deficient  in  the  Christian  charac- 
ter, or  uninstructed  in  the  doctrines  and  duties  of  their  profession.  On 
the  contrary,  even  he  himself  was  persuaded  concerning  them,  that  they 
'wevefull  of  goodness.  Mr.  Stuart  confines  this  to  kindness.  There  is 
no  reason  why  it  should  not  be  extended  to  goodness  in  general,  of  which 
kindness  is  a  part.  As  we  ought  continually  and  prominently  to  main- 
tain, that  there  is  naturally  nothing  good  in  men,  we  ought  likewise  to 
give  equal  prominence  to  the  fact,  that  all  believers,  being  born  of  God, 
and  made  new  creatures,  work  the  works  of  God,  and  in  their  minds 
possess  those  dispositions  which  are  produced  by  the  Spirit  through  the 
truth.  In  our  flesh  there  is  nothing  good  ;  but  from  the  work  of  the 
Spirit  on  our  hearts  we  may  be  full  of  goodness.  The  honor  of  this 
redounds  to  God,  as  much  as  that  of  our  faith.  If  faith  is  the  gift  of 
God,  so  "  we  are  his  workmanship,  created  in  Christ  Jesus  unto  good 
works,"  to  the  praise  of  the  glory  of  God, 

Filled  unth  all  knowledge. — Paul  acknowledges  that  those  to  whom 
he  wrote  excelled  in  the  knowledge  of  divine  things,  though  he  wrote 
to  them  with  respect  both  to  truth  and  duty.  The  commendations  be- 
stowed by  the  Apostle  on  the  attainments  of  this  church,  show  that  there 


6M  ROMANS    XV.,    16. 

are  comparative  doprces  in  tlie  knowledge  of  the  Lord's  people;  and 
also  that  it  is  proper,  on  lit  occasions,  to  confer  approbation  and  praise 
on  those  who  excel  in  knowledge.  It  is  mere  worhljy  wisdom,  not  coun- 
tenanced by  Scripture  doctrine  and  example,  to  withhohl  commendation 
•when  due,  lest  it  should  serve  to  pulf  up.  Jible  also  to  adrmmish  one 
anot/icr. — The  word  in  the  original  signifies  to  put  in  mind  of  duty, 
esjiecially  when  it  is  transgressed.  The  Apostle  undertook  to  admonish 
them  ;  but  this  did  not  imply  that  he  considered  them  as  unfit  to  admonish 
one  another. 

V.  IT). — Nevertheless,  brethren,  I  have  written  the  more  boldly  unto  you  in  some 
sort,  as  putting  you  in  mind,  because  of  the  grace  that  is  given  to  me  of  God. 

JVevert/ieless. — Though  the  Roman  Christians  were  eminent  in  their 
attainment,  yet  the  Apostle  thought  it  necessary  to  write  to  them  as  he 
had  done,  witli  respect  to  some  things,  as  to  which  he  trusted  they  were 
previously  acquainted.  Such  things  he  judged  it  right  to  bring  again  to 
their  reaicinl)raiice.  It  is  proper,  then,  in  the  pastors  of  a  church,  to 
bring  forward  the  truths  and  duties  with  which  the  brethren  are  already 
acquainted,  as  well  as  those  with  respect  to  which  they  may  either  be 
ignorant  or  deficient  in  knowledge.  Because  of  the  grace  that  is  given 
to  me  of  God. — This  w-as  the  ground  of  his  boldness.  He  spoke  as  an 
Apostle,  and  in  all  things  advanced  by  him  he  was  only  the  mouth  of 
the  Holy  Ghost. 

V.  16. — That  I  should  be  the  minister  of  Jesu.s  Christ  to  the  Gentiles,  ministering 
the  gospel  of  God,  that  the  offering  up  of  the  Gentiles  might  be  acceptable,  being 
sanctified  by  the  Holy  Ghost. 

That  I  should  he  the  minister  of  Jesus  Christ. — The  grace  of  the 
apostleship  was  given  to  Paul  in  order  to  his  being  a  minister  of  Christ 
to  the  Gentiles.  Ministering  the  gospel  of  God. — The  original  word 
for  ministry  signifies  to  labor  in  a  sacred  oflice.  Our  term  ministry 
sufficiently  represents  it.  Calvin  blames  Erasmus  for  at  first  translat- 
ing it  in  this  way,  and  prefers  to  translate  it  "  consecrating  the  gospel." 
But  this  is  evidently  an  improper  translation,  for  Paul  did  not  conser 
crate  the  gospel.  The  gospel  is  God's  word,  and  needs  no  consecra- 
tion. Erasmus  afterwards  translated  it,  "  sacrificing  the  gospel,"  which 
is  still  worse.  It  is  not  the  gospel  which  is  here  represented  as  a  figu- 
rative sacrifice,  but  the  Gentiles.  Believers  are  a  sacrifice  presented 
by  the  Apostle  to  God  through  the  gospel.  The  gospel  is  the  means 
by  which  the  Gentiles  are  made  a  sacrifice.  Mr.  Stuart  translates  it 
"  performing  the  office  of  a  priest  in  respect  to  the  gospel  of  God." 
But  this  is  liable  to  the  same  objection.  It  is  not  in  respect  to  the 
gospel  that  Paul  considers  himself  figuratively  a  priest.  It  is  with  re- 
spect to  the  sacrifice,  namely,  the  believing  Gentiles,  who  arc  fitted  for 
presentation  as  a  sacrifice  by  the  gospel.  That  the  offering  up  of  the 
Gentiles. — The  Gentiles  are  the  thing  presented  to  God  in  this  sacrifice. 
This,  it  is  obvious,  is  a  sacrifice  only  figuratively,  just  as  prayer  and 
praise  are  called  sacrifices.     There   is  now  no  sacrifice  in  the  proper 


ROMANS   XV.,    17.  635 

sense  of  ihe  word,  and  the  Apostles  were  not  priests,  except  as  all  be- 
lievers are  priests. 

Many  of  tlie  errors  of  the  man  of  sin  arise  from  considering  teachers 
under  the  New  Testament  as  successors  of  the  priests  under  the  law. 
But  there  is  now  no  priesthood,  except  in  Christ,  who  ahides  a  priest 
for  ever  after  the  order  of  Melchisedec.  The  priests,  under  the  law  of 
Moses,  were  ins  types.  As  he  is  come,  and  has  engrossed  the  whole 
duties  of  the  office  to  himself,  he  alone  possesses  priesthood.  There 
is  no  longer  any  need  of  a  typical  priesthood,  and  the  great  sacrifice 
has  been  already  ofiered.  When  the  Apostles  are  spoken  of  as  doing 
any  part  of  the  priest's  ofiice,  it  is  in  a  figurative  sense.  It  is  in  the 
same  sense  that  the  altar  is  spoken  of.  As  there  is  no  sacrifice  now  to 
be  off'ered,  there  is  now  no  altar.  To  give  the  Lord's  table  the  name 
of  an  altar  is  very  erroneous.  It  is  wonderful  to  consider,  how,  from 
the  figurative  use  of  a  few  words  in  the  New  Testament  and  in  early 
church  history,  a  number  of  the  grossest  and  most  superstitious  doc- 
trines and  practices,  as  has  been  already  observed,  arose  in  the  Church. 
The  bread  of  the  Lord's  table  at  length  became  the  body  of  Christ  in 
a  literal  sense  ;  the  table  on  wiiich  it  lay  became  the  altar  ;  the  teachers 
became  the  priests  who  off'ered  the  sacrifices  of  the  mass  ;  and  the  con- 
tributions of  Cln'istians  became  off'erings.  In  all  these  things,  and  in- 
numerable others,  the  figurative  sense  has  been,  by  a  gross  imagination 
and  the  artifice  of  Satan,  turned  into  a  literal  sense,  to  the  utter  subver- 
sion of  truth. 

Might  be  acceptable. — The  Gentiles  became  an  acceptable  sacrifice 
to  God  only  through  the  faitli  of  the  gospel.  It  is  only  by  the  blood 
of  Christ  that  smners  can  be  washed  from  sin,  and  only  through  faith 
in  Christ  that  any  sinner  obtains  an  interest  in  Christ's  blood,  and  only 
through  the  gospel  that  faith  in  Christ  is  produced.  All  those  who 
attempt  to  come  to  God  in  any  other  way  are  luiacceptable  to  him. 
This  cuts  off"  the  hope  of  all  self-righteous  persons,  and  of  all  unbe- 
lievers. It  takes  away,  also,  the  foundation  from  the  doctrine  of  those, 
who  teach  that  Christ  may  be  the  Saviour  of  what  they  call  pious 
heathens  who  have  not  heard  of  him.  According  to  the  Apostle  Paul, 
the  off'ering  of  the  Gentiles  is  acceptable  only  through  the  gospel. 
Sanctified  by  the  Holy  Ghost. — As  the  sacrifices  under  the  law  were 
sanctified  externally  and  typically,  this  figurative  sacrifice  is  sanctified 
truly  by  the  Holy  "Ghost.  No  person,  then,  can  be  acceptable  to  God 
who  is  not  sanctified  by  his  Spirit. 

V.  17. — I  have  therefore  whereof  I  may  glory  through  Jesus  Christ  in  those  things 
which  pertain  to  God. 

/  have  therefore  whereof  I  may  glory. — Paul  says  on  another  occa- 
sion, "  God  forbid  that  I  should  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ."  Is  it  not  a  contradiction,  then,  to  say  here — "  I  have 
whereof  I  may  glory  ?"  There  is  no  contradiction.  The  glorying 
which  he  disclaims  respects  his  acceptance  with  God.  The  glorying 
which  he  here  acknowledges  respects  his  success  in  the  preaching  of 
the  gospel ;  and  even  this  is  not  a  glorying  in  himself,  but  a  glorying 


686  ROMANS    XV.,     19. 

in  Christ  Jesus.  It  was  the  signal  favor  of  liis  Lord  that  gave  him  his 
office  of  Apostlesliip,  qualified  liiin  for  its  discharge,  and  made  him  suc- 
cessful. F'rom  all  the  Apostle's  writings  we  learn  that  of  this  he  had 
the  most  firm  conviction.  He  gives  thanks  to  the  Jjord,  who  had 
counted  him  faithful,  putting  him  into  the  ministry.  But  elsewhere  he 
declares  that  he  iiad  "  obtained  mercy  of  the  Lord  to  he  faithful.''^  In 
like  manner,  all  that  he  did  in  his  service  is  ascribed  to  (iini  :  "  Where- 
unto  I  also  labor,  striving  according  to  his  working,  which  worketh  in 
me  mightily."  He  had  whereof  to  glory  in  the  abundant  and  unmerited 
favor  of  God,  but  he  always  carefully  avoids  speaking  of  anything  done 
by  iiim  that  was  not  the  work  of  Christ.  In  things  that  pertain  to 
God. — That  is,  things  that  respect  the  service  of  Cod. 

V.  18. — For  I  will  not  dare  to  speak  of  any  of  those  things  which  Christ  hath  not 
wrought  by  ine,  to  make  the  Gentiles  obedient,  by  word  and  deed. 

For  I  will  not  dare. — Paul  would  not  take  to  himself  any  portion  of 
praise  on  account  of  the  labors  and  success  of  others.  He  spoke  only 
of  the  success  which  Christ  had  given  him  in  his  own  work.  This 
shows,  that  although  all  success  is  of  (iod,  yet  that  it  is  an  honor  and  a 
ground  of  praise  to  be  successful  in  Christ's  work.  Many  have  supposed 
that  it  is  wrong  to  give  any  praise  to  the  Lord's  servants  on  account 
of  their  labors,  diligence,  and  success  in  his  service.  They  have  judged 
thai  this  encouniges  a  spirit  of  self-righteousness  and  of  pride.  But 
this  wisdom  is  not  from  God.  It  is  human  wisdom,  and  tends  to  damp 
exertion  in  the  service  of  Jesus  Christ.  All  our  success  is  in  Christ 
Jesus,  as  well  as  our  ability  and  disposition  to  labor.  Yet  (^od  has 
given  praise  to  his  servants  for  their  diligence  and  success  in  his  work. 
It  is  a  sinful  refinement  to  blame  what  God  approves.  The  Apostle 
speaks  here  of  what  Christ  wrought  by  him.  In  other  places,  he  also 
speaks  of  what  (Jod  wrought  by  liim,  Acts  xiv.,  27  ;  xv.,  12. 

To  7/iake  the  Gentiles  obedient. — The  obedience  of  the  Gentiles  is 
their  belief  of  the  gospel.  To  obey  the  gospel  is  to  receive  it,  for  it 
commands  belief.  Now,  this  obedience  of  the  Gentiles  to  the  gospel 
was  Christ's  work,  Christ  wrought  it. — Faith  is  the  gift  of  God.  It 
is  not  to  be  ascribed  either  to  him  that  preaches  or  to  him  that  hears,  but 
to  Christ  who  by  his  Spirit  opens  the  heart  to  believe  the  truth.  But 
the  pieacher  is  employed  as  an  agent.  Christ  wrought  this  through  the 
Apostle,  No  man  is  made  a  Christian  by  any  power  less  than  God's, 
and  by  no  other  means  than  God's  word.  Christ  wrought  the  obedience 
of  the  Gentiles  through  Paul,  but  the  instrumentality  belongs  to  (iod's 
word,  as  well  as  the  agency  to  himself.  Some  connect  this  with  the 
word  immediately  preceding,  and  understand  it  of  the  profession  and 
practice  of  the  believing  Gentiles.  Others  understand  it  of  the  preach- 
ing, labors,  and  miracles  of  the  Apostles.  The  next  verse  seems  to 
determine  for  the  latter  sense 

V.  19. — Through  m  ighty  signs  and  wonders,  by  the  power  of  the  Spirit  of  God  ;  so 
that  from  Jerusalem,  and  round  about  unto  Illyricum,  1  have  fully  preached  the  gospel 
of  Christ. 

»    Through  mighty  signs  and  wonders. — Rather  through,  or  by  the 


ROMANS   XV.,   20.  637 

poorer  of,  signs  and  miracles.  These  are  the  deeds  llirough  which,  as 
well  as  by  Paul's  preaching,  the  Lord  made  the  Gentiles  obedient. 
This  includes  all  the  miraculous  works  of  the  Apostle  for  the  confirma- 
tion of  the  gospel.  By  the  power  of  the  Spirit  of  God. — Some  un- 
derstand this  of  the  power  by  which  the  signs  and  wonders  were 
performed  ;  others  of  the  gifts  of  the  Holy  Spirit,  or  the  gift  of  tongues, 
prophecy,  &c.     The  latter  opinion  appears  to  be  the  true  meaning. 

So  that  from  Jerusalem. — Some  suppose  tiiat,  as  there  is  no  men- 
tion in  the  Acts  of  the  Apostles  of  Paul's  preaching  in  Illyricum,  and 
as  it  is  only  said  that  he  preached  as  far  as  Illyricum,  he  did  not  enter 
that  country.  But  the  silence  of  the  Acts  of  the  Apostles  is  no  evi- 
dence of  this,  and  verse  23d  seems  to  prove  that  he  did  preach  m 
Illyricum,  as  well  as  in  the  intermediate  countries  between  that  pro- 
vince and  Jerusalem.  If  there  was  no  place  in  those  parts  for  him  to 
extend  his  labors  on  unoccupied  ground,  he  must  have  preached  in 
Illyricum  also.  Besides,  that  the  gospel  had  been  preached  and  that 
there  were  churches  in  Illyricum,  appears  from  Titus  going  into  Dalma- 
tia.  I  have  fully  preached  the  gospel  of  Christ,  or  fulfilled  the  gospel. 
— The  gospel  was  to  be  preached  to  all  nations.  He  filled  all  the 
countries  with  the  glad  tidings  of  salvation  through  Jesus  Christ. 
Thus  was  it  given  to  Paul,  who  was  before  a  blasphemer,  and  a 
persecutor,  and  injurious,  to  preach  the  unsearchable  riches  of  Christ. 

V.  20. — Yea,  so  have  I  strived  to  preach  the  gospel,  not  where  Christ  was  named, 
lest  I  should  build  upon  another  man's  foundation. 

Yea,  so  have  I  strived  to  preach  the  gospel. — The  word  translated 
strived,  literally  signifies  to  love  honor ;  and  as  the  love  of  honor 
stimulates  to  earnest  exertions,  the  word  came  to  signify,  in  a  second- 
ary sense,  to  endeavor  earnestly,  to  strive.  In  this  place,  however, 
the  primary  sense  appears  to  be  that  of  the  Apostle.  He  is  speaking 
of  ihe  honor  which  God  had  conferred  on  him  in  the  labor  and  success 
of  the  gospel;  and  consistently  with  this,  he  speaks  of  his  ambition 
to  occupy  ground  that  had  not  been  taken  possession  of  by  others. 
This  is  not  indeed  worldly  ambition,  but  it  is  ambition  which  is  lawful 
and  commendable  in  Christians.  Not  where  Christ  tvas  named. — That 
is,  in  places  that  had  not  previously  even  heard  of  Christ.  Similar 
ambition  has  often  stimulated  modern  missionaries,  and  by  their  labors 
the  gospel  has  been  carried  to  countries  that  were  previously  strangers 
to  the  very  name  of  Christ.  This  appears  to  show,  that  when  any  are 
strongly  inclined  to  have  the  honor  of  being  the  means  of  subjecting 
new  countries  to  the  authority  of  Christ,  they  ought  to  endeavor  to  ac- 
complish their  desire.  It  is  through  this  means  that  God  excites  men 
to  fulfil  his  purposes  of  mercy  to  the  ditferent  nations  of  the  earth. 

Lest  I  should  build  upon  another  ma?i's  foundation. — This  deter- 
mines the  meanmg  of  the  word  translated  to  strive  in  this  place.  The 
Apostle  was  desirous  of  laying  the  foundation  of  the  budding  in  as 
many  countries  as  possible.  This  is  more  honorable  than  to  go  into 
countries  where  others  have  been  successfid.  Dr.  Macknight  under- 
stands this  reason  to  indicate  reluctance  to  perform  the  office  of  a  sub- 


638  ROMANS    XV.,    22. 

ordinate  teacher.  But  lie  evidcnlly  mistakes  Paul's  meaninir.  To 
leach  believers  converted  by  others,  is  not  necessarily  to  perform  the 
oiHce  of  a  subordinate  teacher.  With  respect  to  those  of  the  Church 
at  Rome  itself,  Paul  was  not  the  first  who  taught  them,  and  he  doubt- 
less preached  in  many  places  where  Christ  had  been  named.  This  he 
did  not  avoid,  thoui^di  he  was  amijitious,  as  far  as  possible,  to  lireak  up 
new  irroiind,  and  have  the  honor  of  preaching  to  men  who  had  not  pre- 
viou.>^lv  heard  Christ.  Calvin  well  observes,  "  There  is  no  fouiulalion 
for  perverting  this  passage  by  applying  it  to  the  pastoral  office  ;  for 
■we  know  that  the  name  of  CJirist  must  always  continue  to  be  preached 
in  well  regulated  and  properly  constituted  churches,  when  the  truth  of 
the  gospel  has  been  for  a  long  period  felt  and  acknowledged."  He 
that  lays  the  foundation  has  more  honor  than  he  that  builds  on  it  in  the 
Christian's  edification,  but  the  latter  is  not  without  his  reward.  All 
caimol  have  the  honor,  and  therefore  have  not  the  ambition,  to  go  as 
missionaries  to  heathen  countries.  He  that  waters  shall  have  his  own 
reward,  as  well  as  he  that  plants. 

V.  21. — But  as  it  is  written.  To  whom  he  was  not  spoken  of,  they  shall  see  ;  and  they 
that  have  not  heard  shall  understand. 

But  as  it  is  written. — This  ambition  of  the  Apostle  was  the  means 
of  fulfilling  a  prophecy  with  respect  to  the  spread  of  the  gospel  in 
heathen  countries.  Thus  it  is  that  (lod  fuUils  his  predictions  and  his 
purposes.  He  gives  his  people  an  earnest  desire  to  be  the  means  of 
accomplishing  them  at  the  moment  when  he  designs  their  accomplish- 
ment. It  will  be  thus  that  the  gospel  will  at  last  l)e  effectually  carried 
to  every  country  under  heaven.  It  is  thus  that  modern  missionaries 
have,  in  some  measure,  carried  the  gospel  to  the  heathen,  and  although 
the  slotiifulness  of  the  people  of  God  in  former  ages  is  not  without 
blame,  it  is  because  the  time  to  fulfil  (lod's  predictions  to  the  nations 
was  not  come  that  a  like  ambition  to  that  of  Paul  was  not  found  more 
generally  to  animate  Christians.  Whenever  the  Lord  has  work  to  do, 
he  raises  up  men  with  a  heart  to  perform  it.  This,  however,  is  no  ex- 
cuse at  any  particular  time  for  indifference  or  want  of  effort  to  spread 
the  gospel.  To  ivhom  he  ivas  not  spoken  of,  Isa.  lii.,  15. — This  inti- 
mates the  preaching  of  the  gospel  to  the  heathens,  and  it  proves  also, 
that  the  Messiah  was  spoken  of  to  the  Jews.  The  law  and  the  pro- 
phets spoke  of  him. 

V.  22. — For  whicli  cause  also  I  have  been  much  hindered  from  coming  to  you 

Paul's  ambition  to  carry  the  gospel  into  coimtries  where  it  had  not 
been  previously  preached,  iiad  long  prevented  him  from  visiting  Home, 
where  the  gospel  had  been  preached  by  others.  It  is  important  to  teach 
believers  all  things,  whatsoever  Jesus  has  commanded.  But  doubtless 
it  is  more  important  to  convert  sinners  from  the  thraldom  of  .Satan.  The 
peculiar  business  of  an  apostle  and  of  missionaries,  is  the  latter  ;  the 
former  that  of  the  pastor,  though  neither  object  is  to  be  neglected  by 
the  one  or  the  otlier. 


ROMANS   XV,,    24.  639 

V.  23.—  But  now  bavins;  no  more  place  in  these  parts,  and  having  a  great  desire  these 
many  yeai  s  to  come  unto  you  ; 

But  now,  having  no  more  place  in  these  parts. — Paul  could  not 
advance  further  in  that  direction.  This  seems  to  prove,  as  already  as- 
serted, tliat  the  Apostle  had  preached  in  lllyricum,  as  well  as  in  the 
intermediate  places.  Had  he  not  done  so,  tliere  would  still  have  been 
place  for  him  in  these  parts.  When  an  opportunity  of  serving  Christ 
in  one  direction  is  shut  up,  we  ought  to  turn  to  another.  When  there 
is  no  opportunity  of  preaching  Christ  to  those  who  have  not  heard  of 
him,  we  ought  to  occupy  ourselves  in  laboring  among  those  by  whom 
he  is  already  known.  Paul  diligently  employed  his  time  to  the  greatest 
advantage.  He  was  always  in  some  way  occupied  in  the  service  of 
his  master.  Having  a  great  desire  these  many  years  to  come  unto  you. 
— This  sliows,  that  the  Lord's  servants,  with  respect  to  the  field  of  their 
labors,  may  lawfully  be  influenced  by  their  desires.  Paul  was,  no 
doubt,  always  sent  by  God  to  the  place  where  he  would  have  him  to  be  ; 
but  sometimes  he  sent  him  not  by  direct  command,  but  by  his  own 
desire  or  providential  circumstances,  or  the  persecution  of  his  enemies. 

V.  24. — Whensoever  I  take  my  journey  into  Spain,  I  will  come  to  you  :  for  I  trust 
to  see  you  in  my  journey,  and  to  be  brought  on  my  way  thitherward  by  you,  if  first  I 
be  somewhat  filled  with  your  company. 

Whensoever  I  take  my  journey  into  Spain,  I  will  come  to  you. — The 
comnjission  of  the  Apostles  extended  to  all  countries,  but  they  were  not 
always  immediately  directed  with  respect  to  the  scene  of  their  labors. 
Soujetimes  they  proposed  what  they  were  unable  to  accomplish.  This, 
no  doubt,  was  always  overruled  by  God,  for  the  fulfilment  of  his  own 
pu.poses,  and  his  sending  them  to  the  places  in  which  he  designed  them 
to  labor.  Sometimes,  however,  they  were  immediately  directed,  and 
either  enjoined  to  go  to  a  certain  place,  or  restrained  from  going.  The 
intention  of  Jesus  in  allowing  them  in  general  to  direct  their  own  course, 
while  he  overruled  it  in  every  instance,  was  no  doubt  for  an  example  to 
us,  that  in  directing  our  labors  we  are  to  judge  according  to  our  own 
views  and  desires,  and  that  wa"  are  not  to  expect  miraculous  or  immediate 
directions.  Missionaries  sometimes  err  on  this  point,  and  seem  to  look 
for  miraculous  interposition  to  direct  them  in  going  or  not  going  to 
certain  places.  This  is  what  the  Apostles  themselves  had  not  at  all 
times,  and  which  is  by  no  means  necessary.  The  gospel  is  to  be  preached 
to  every  creature,  and  if  nothing  in  God's  providence  prevent  our  going 
according  to  our  views  and  desires,  yet  we  ought  to  look  for  the  Divine 
direction.  This,  however,  should  be  sought  by  prayer,  through  the  in- 
fluence of  the  Holy  Spirit  on  our  minds,  and  in  the  providence  of  God, 
and  not  through  any  immediate  impression  or  supernatural  communi- 
cation. The  providence  of  Jesus,  whose  is  the  command  to  preach  the 
gospel,  and  who  directs  the  course  of  all  things,  will  either  open  the 
door  or  shut  it  according  as  it  suits  his  sovereign  pleasure. 

It  has  been  made  a  question  whether  Paul  was  ever  in  Spain.  On 
the  one  side,  some  argue  that,  from  his  inspiration  in  writing  this  passage, 
he  must  have  gone  to  that  country,  and  others,  for  want  of  evidence  that 


640  ROMANS    XV.,    24. 

he  was  in  Spain,  argue  that  in  w riling  these  words  he  was  not  inspired. 
Botli  tlifse  opinions  arc  wrong.  Paul's  inspiration  in  announcing  liis 
purposes,  (lofs  not  imply  tlie  necessity  of  his  always  lullilling  these  pur- 
poses, lie  had  lully  determined  to  visit  Spain,  and  this  the  Holy  Spirit 
inspired  him  to  declare.  But  he  did  not  pledge  the  Divine  power  to 
accomplish  this  resolution.  It  was  useful  to  declare  the  resolution, 
whether  it  was  to  be  accomplished  or  not.  His  inspiration,  then,  is  no 
evidence  of  his  having  visited  Spain.  But  much  less  is  the  want  of 
eviilence  of  his  being  in  Spain,  a  proof  tliat  he  was  not  inspired  ;  for, 
if  the  inspiration  of  this  passage  necessarily  imported  tliat  he  must  have 
been  in  Spain,  want  of  positive  information  that  he  was  tl)ere,  so  far 
from  furnishing  contrary  evidence,  is  not  even  an  objection.  There  are 
thousands  of  facts  of  which  there  is  no  record.  Dr.  Macknight,  then, 
reasons  without  attending  to  the  first  principles,  when  he  says,  "  This, 
among  other  instances,  is  a  proof  that,  in  speaking  of  what  he  meant  to 
do  afterwards,  the  Apostle  did  not  make  known  any  determinations  of 
God  revealed  to  him  by  the  Spirit,  but  his  own  resolutions  and  opinions 
only.  For  there  is  no  evidence  that  he  ever  went  to  Spain."  The 
want  of  such  evidence  is  no  proof  that  he  did  not  fulfil  his  purpose. 
The  writer  proceeds  upon  a  false  first  principle,  namely,  that  a  prediction 
or  declaration  cannot  be  accounted  as  being  really  fulfilled  unless  there 
are  records  of  its  fulfilment.  There  are,  indeed,  other  instances  which 
show  that  Paul  was  sometimes  disappointed  in  his  expectations  and  pur- 
poses ;  but  this  is  not  such  an  instance.  The  only  reason  why  we  should 
hesitate  in  believing  that  Paul  was  in  Spain  is,  that  this  is  not  neces- 
sarily required  by  the  inspiration  of  the  passage.  It  is  possible  that  he 
might  not  be  able  to  fulfil  the  purpose  which  he  was  inspired  to  declare. 
If  the  inspiration  of  the  passage  required  that  Paul  must  visit  Spain, 
then  we  have  the  fullest  warrant  to  believe  that  he  was  there.  Tradition 
affirms  that  Paul  was  in  Spain  ;  but  this  is  not  evidence. 

For  1  trust  to^ec  you  in  my  journey. — This  shows  that  Paul's  resolu- 
tion was  his  own,  and  that  its  fulfilment  was  a  matter  of  uncertain  hope, 
not  of  absolute  prediction.  He  planned,  it  would  appear,  his  visits  in 
such  a  manner  as  not  unnecessarily  lo  consume  time.  He  purposed  to 
visit  Rome  on  his  way  to  Spain.  And  to  he  brought  on  my  leay  thiiher- 
ward  by  you. — The  original  word  translated  "■  to  be  brought  on  my  way," 
signifies  to  conduct,  escort,  or  send  forward.  In  the  latter  sense,  as  im- 
plying the  defraying  all  the  expenses  of  the  journey,  the  word  seems  to 
be  used  here,  and  on  some  other  occasions  in  the  New  Testament.  The 
Lord  could  have  miraculously  provided  a  supply  for  the  apostles  while 
they  preached  the  gospel,  or  he  could  have  commanded  tor  this  purpose 
the  treasures  of  the  Roman  empire  ;  but  he  chose  to  do  this  by  the  con- 
tributions of  his  people. 

Filled  with  your  company. — This  shows  the  great  delight  that  the 
Apostle  had  in  the  society  of  believers.  Ought  not  Christians  to  delight 
in  meeting  one  another  from  the  remotest  parts  of  the  earth  ?  What  a 
hinderance  to  the  cultivation  of  this  principle  are  the  divisions  of  Chris- 
tians into  sects  and  parties  !  Somewhat  filled. — By  this  the  Apostle 
intimates,  that  though  their  society  for  a  short  time  would  be  highly 


ROMANS    XV.,    26.  641 

gratifying  to  him,  yet  his  delight  in  it  could  never  be  satiated.  Thia 
is  true  Christian  love.  An  introduction  to  the  Emperor  and  the  great 
men  of  his  council  would  not  have  gratified  the  Apostle  so  much  as  the 
society  of  the  despised  believers  in  Rome.  Nothing  should  separate  the 
mutual  affection  of  those  who  are  united  in  Christ.  If  the  ignorance  of 
the  most  ignorant  of  them  does  not  shut  the  bowels  of  Christ  with  re* 
spect  to  them,  should  it  do  so  with  us  1     We  all  know  but  in  part. 

V.  25. — But  now  I  go  unto  Jerusalem,  to  minister  unto  the  saints. 

The  Apostle  had  proposed  to  visit  Rome,  the  capital  of  the  world,  and 
to  carry  the  gospel  into  Spain,  where  it  had  not  yet  been  preached.  He 
had  long  been  prevented  from  visiting  the  Roman  Christians,  and  yet, 
instead  of  going  thither  now,  he  chooses  to  go  to  Jerusalem,  carrying 
money  for  the  relief  of  the  poor.  But  was  not  the  preaching  of  the 
gospel  a  greater  matter  than  serving  tables  ?  Could  not  others  have 
been  found  to  carry  this  money  without  burdening  Paul  ?  If  Paul,  in 
order  to  save  time  for  the  preaching  of  the  gospel  seldom  baptized  be- 
lievers, why  did  he  spend  it  in  carrying  this  gift  of  the  Gentiles  to  the 
Jewish  brethren  ?  The  object  must  assuredly  have  been  very  important ; 
and  doubtless  it  was  that  he  might  improve  the  opportunity  of  overcom- 
ing the  prejudice  of  the  Jews  towards  the  Gentiles,  by  this  evidence  of 
their  liberality  and  love.  This  would  tend  to  knit  the  Jews  and  Gentiles 
more  closely  together.  And  it  was  for  this  purpose,  no  doubt,  that  the 
dearth  was  occasioned  in  Jerusalem.  For  a  similar  purpose,  it  appears 
that  God,  in  all  ages,  places  some  of  his  people  in  circumstances  where 
they  require  to  be  assisted,  while  he  renders  others  able  to  assist,  because 
this  mutually  attaches  them  to  each  other,  as  well  as  tries  them.  We 
here  also  see  that  it  is  not  merely  to  the  wants  of  the  brethren  in  the 
same  church  that  his  people  should  attend,  but  where  it  is  necessary,  they 
ought  to  contribute  assistance  to  the  wants  of  the  brethren  in  the  re- 
motest parts  of  the  earth.  This  contribution  was  sent  from  one  quarter 
of  the  globe  to  another.  Nothing  can  more  clearly  show  the  importance 
of  this  matter  than  that  in  order  to  attend  to  it  Paul  postponed  the  most 
important  engagements. 

V.  26. — For  it  hath  pleased  them  of  Macedonia  and  Achaia  to  make  a  certain  con- 
tribution for  the  poor  saints  which  are  at  Jerusalem. 

For  it  hath  pleased  them  of  Macedonia  and  Achaia. — Or,  Macedonia 
and  Achaia  have  been  pleased,  or  have  thought  good.  The  words  Mace- 
donia and  Achaia  are  here  used  for  the  brethren  or  churches  of  Mace- 
donia and  Achaia.  The  places  are  put  for  those  who  live  in  ihem. 
Not,  however,  all  the  inhabitants  of  those  places,  but  the  churches  of 
Christ  only.  This  shows  that  the  Scriptures  employ  the  same  figura- 
tive language  that  is  familiar  to  other  writings.  This  phraseology  also 
justifies  the  manner  in  which  we  speak  of  the  epistles  of  the  Apostles, 
The  Epistle  to  the  Romans,  to  the  Corinthians,  &c.  By  lliis  we  do 
not  mean  that  the  Epistles  were  addressed  to  the  inhabitants  of  those 
cities  universally — as  Dr.  Macknight,  with  an  ignorance  of  Scripture 


642  ROMANS   XV.,   28. 

Beldom  exceeded,  and  of  the  character  of  the  Aposlohc  Epistles,  has 
asserted  in  his  note,  chap,  i.,  7,  respecting  this  Epistle — but  to  the  be- 
lievers who  resided  in  thcin.  //  luith  pleased. — This  contribution  was 
not  absolulolv  prescribed  to  them  by  the  Apostle,  but  was  a  free-will 
offering  of  iheir  own.  The  sujiporl  of  the  Ijord's  poor  is  to  pmcecd 
from  the  love  of  their  brethren  for  Clirist's  sake.  To  7/iake  <t  virtain 
conlnhvtion. — It  was  a  collection  in  which  they  shared  indivul\ially. 
Each  contributed  his  part.  Poor  saints,  or  the  poor  of  the  saints. 
The  word  saints  is  not  only  as  proper  a  name  for  all  the  disciples  of 
Christ,  as  the  word  Christian  itself,  but  it  is  one  much  more  frequently 
used  in  the  New  Testament.  Yet  in  after  times  the  designation  of 
Christian  was  extended  to  whole  nations,  while  that  of  saints,  as  has 
been  formerly  remarked,  was  limited  to  a  few  exalted  to  that  rank,  on 
account  of  supposititious  piety,  by  the  act  of  the  man  of  sin. 

V.  27. — It  liath  ])lpased  them  verily  ;  and  their  debtors  they  are.  For  if  the  Gentiles 
have  been  made  purtakers  of  their  spiritual  things,  their  duty  is  also  to  minister  unto 
them  in  carnal  things. 

//  halh  pleased  them  verily. — Paul  repeats  this  expression,  in  order 
to  show  the  grounds  on  which  he  used  it.  They  thought  it  good  to  act 
so,  and  good  reason  they  had  for  it.  It  was,  indeed,  a  matter  of  their 
own  free  will ;  yet  it  was  one  to  which  they  were  called  by  the  voice 
of  duty,  'i'hey  were  debtors  to  the  Jews  for  the  gospel.  Not  only 
did  the  kingdom  of  (^od  first  originate  with  the  Jews,  but  it  was 
through  the  instrumentality  of  .lews  that  the  Gentiles  received  it. 
They  carried  it  to  their  doors,  and  besought  them  to  receive  the  blessing. 
From  this  we  may  learn  the  extent  of  the  obligation,  and  the  unity  of 
the  body  of  Christ.  The  services  of  any  one  of  the  Lord's  people 
lav  those  who  receive  them  under  obligations  to  the  whole  family  to 
which  they  belong.  If  the  Cenliles  were  under  obligation  to  the  Jewish 
brethren  on  account  of  being  made  partakers  of  the  gospel  through 
their  means,  how  much  more  are  converts  imder  obligation  to  those 
who  are  personally  the  means  of  their  conversion.  Spiritual  things. — 
This  phrase  denotes  the  blessings  of  the  gospel,  and  communion  with 
God,  and  everything  that  concerns  the  soul  and  body  in  their  future 
state,  as  (hstmguished  from  those  things  that  concern  the  want^  of  the 
body,  and  relate  only  to  this  world,  which  are  called  carnal  things. 

V.  2'^. — When,  therefore,  I  have  performed  this,  and  have  sealed  to  them  this  fruit, 
I  will  come  by  yor.  int:  Spain. 

When,  therefore,  I  have  performed  this. — That  is,  when  I  shall  have 
finished  what  I  have  commenced  as  to  the  matter  of  the  contribution. 
This  would  be  when  the  poor  of  the  saints  at  Jerusalem  had  received  the 
gift  of  their  brethren.  And  have  sealed  to  them  this  fruit. — Several  differ- 
ent interpretations  are  given  of  this  expression.  The  meaning  appears 
to  be  this.  Vvml  means  f)-uit  of  the  faith  of  the  gospel.  Tlie  contri- 
bution of  the  Gentile  churches  was  a  fruit  of  their  faith  in  Christ.  As 
to  the  scaling  of  this  fruit,  it  is  to  be  remarked  that  a  seal  was  used  to 
stamp  anylhuig  as  genuine,  and  to  distinguish  it  from  a  counterfeit. 


ROMANS   XV.,    28.  643 

Now  this  fruit  was  a  convincing  evidence  that  llieir  failh  was  real,  and 
that  the  Gentiles  had  received  the  gospel,  not  in  name  only,  but  in  truth. 
The  Apostle  sealed  this  fruit,  when  he  exhibited  this  evidence  to  the 
Jewish  believers  of  the  faith  of  their  Gentile  brethren.  Dr.  Macknight, 
and  Mr.  Stuart,  with  others,  understand  this  sealing  as  indicating  the 
security,  or  making  sure  the  contribution  to  those  for  whom  it  was 
destined.  But  this  gives  an  unworthy  view  both  of  Paul  and  the 
CJentile  churches.  It  represents  him  as  personally  undertaking  the 
charge  or  conveyance  of  this  contribution,  in  order  that  it  might  be 
more  securely  carried.  But  surely  there  were  confidential  persons  in 
the  churches  who  could  have  carried  the  money  with  as  much  security 
as  the  Apostle  himself ;  and  Paul  would  not  indulge  such  an  injurious 
jealousy  with  respect  to  the  brethren.  He  had  a  higher  object  in  con- 
ducting this  mission  of  mercy  to  the  Jewish  brethren.  By  this  means 
he  would  remove  the  doubts  and  disarm  the  jealousy  of  the  Jews  with 
respect  to  the  Gentiles.  No  other  object  could  be  of  sufficient 
importance  to  detain  Paul  from  visiting  Rome  and  Spain,  but  that 
paramount  object  of  uniting  the  Jews  and  Gentiles.  Union  among 
Christians,  we  here  see  even  placed  before  the  carrying  of  the  gospel 
to  new  countries. 

I  will  come  by  you  into  Spain. — What  Paul  had  stated  formerly  as 
a  matter  of  hope,  he  here  states  absolutely.  An  absolute  statement, 
however,  does  not  necessarily  bind  by  proinise,  but  is  only  a  declara- 
tion of  the  full  intention  of  the  present  moment.  Men  speak  abso- 
lutely of  their  purposes  when  they  are  fully  resolved  to  perform  them. 
But  sometimes  tiiese  purposes  it  may  not  be  possible  to  fulfil.  A  pro- 
mise is  a  very  different  thing  from  an  absolute  declaration.  Some 
persons  act  like  mere  cavilling  casuists  in  explaining  duty  with  respect 
to  this  point.  If  a  person  once  refuses  the  thing  asked,  it  is  looked  on 
as  a  breach  of  trutli  if  he  afterwards  yield.  But  there  may  be  just 
reason  to  change  his  mind,  and  his  absolute  declaration  in  the  negative 
was  only  the  expression  of  his  mind  at  the  time  of  utterance.  Some 
speculatists  have  held,  that  if  a  thing  l)e  matter  of  duty,  gratitude  is 
not  due  to  the  benefactor  from  him  wlio  receives  the  benefit,  nor  praise 
from  others  on  account  of  it.  This  is  false  morality.  To  make  this 
contribution  was  a  duty  as  to  the  Gentiles,  but  it  was  the  duty  of  the 
Jews  to  receive  it  witn  gratitude  ;  and  Paul,  2  Cor.  ix.,  2,  praises  the 
perfoimance.  "I  boast  of  you  to  them  of  Macedonia,  that  Achaia 
was  ready  a  year  ago."  Some  persons  would  be  afraid  to  bestow  a 
word  of  commendation  on  the  most  disinterested  Christian  conduct ; 
but  the  Apostle  does  not  scruple  to  boast  of  the  conduct  of  Christians. 
We  may  here,  also,  notice  the  condemnation  of  the  false  morality  of 
some  casuists.  They  hold  it  unscriptural,  and  contrary  to  the  simpli- 
city of  the  gospel,  to  urge  people  to  duty  by  any  other  motive  than  the 
love  of  God.  But  the  Apostle  urges  forward  tlie  disciples  by  the  zeal 
of  other  Christians.  In  fact,  in  Scripture,  every  motive  belonging  to 
human  nature,  as  it  is  the  work  of  God,  is  freely  employed  to  urge  to 
duty  and  deter  from  sin.     The  refinement  which  refuses  any  of  the 


644  ROMANS    XV.,    30. 

weapons  that  God  has  employed,  is  calculated  not  to  promote  but  to 
injure  the  service  of  (Jod. 

V.  20. — And  I  am  sure  that,  when  I  come  unto  you,  I  shall  come  in  the  fulness  of 
the  blessing  of  the  gospel  of  Christ. 

And  I  am  sure. — Dr.  Macknight  limits  this  knowledge  to  the  Apos- 
tle's experience.  But  tills  limitation  is  improper.  If  he  knew  this, 
he  could  know  it  only  from  God.  foulness  of  the  blessing  of  the 
gospel. — Paul  was  sure  that  CJod  would  give  success  to  the  gospel, 
and  that  lie  would  come  in  the  fulness  of  this  blessing — tliat  is,  with 
the  richest  measure  of  this  success.  This  visit,  then,  would  be 
fraught  with  the  happiest  results  to  the  Romans.  How  ought  Christian 
churches  to  go  about  all  their  affairs,  and  undertake  all  their  work  for 
the  spreading  of  the  kingdom  and  truth  of  Christ,  with  the  most 
earnest  prayers  for  this  blessing  !  And  all  who  preach  the  gospel 
ought  to  look  for  this  as  essentially  necessary  to  their  success.  Dr. 
Macknight  expounds  this,  "  I  shall  come  empowered  to  bestow  on  you 
abundantly  the  gifts  of  the  Spirit."  This,  no  doubt,  was  included  in 
the  blessing,  but  it  is  far  from  exhausting  it.  Calvin's  view  of  the 
passage,  which  he  mentions  as  the  general  one,  cannot  be  approved. 
He  prefers  the  interpretation  that  makes  Paul  express  the  conviction, 
that  he  will  find  the  Christians  at  Rome  abounding  in  good  works. 
The  words  have  no  appearance  of  expressing  such  a  meaning.  It  is 
the  Apostle  himself  who  was  to  come  in  the  fulness  of  this  blessing. 
It  is  not  said,  that  when  he  should  come  he  would  find  among  them 
this  blessing. 

V.  30. — Now  I  beseech  you,  brethren,  for  the  Lord  Jesus  Christ's  sake,  and  for  the 
love  of  the  Spirit,  that  ye  strive  together  with  me  in  your  prayers  to  God  for  me  ; 

Now  I  beseech  you,  brethren^  for  the  Lord  Jesus  Christ^s  sake. — 
To  do  everything  for  the  sake  of  Christ,  implies  that  the  thing  is 
agreeable  to  Christ.  It  must  show  love  or  obedience  to  him.  We 
could  not  be  properly  required  to  do  anything  for  Christ's  sake  which 
was  contrary,  or  rather  which  we  did  not  know  to  be  agreeable  to  the 
will  of  Christ.  To  pray  for  one  another  in  our  mutual  difficulties,  is  a 
thing  most  pleasing  and  honorable  to  Christ.  But  when  we  are  called 
upon  for  Christ's  sake  to  assist  in  the  promotion  or  maintenance  of 
superstition  or  false  religion,  or  in  any  way  to  support  or  countenance 
it,  we  ought  to  resist  and  not  comply.  The  votaries  of  tiie  Romish 
apostasy  have  the  love  of  God  or  of  Christ  in  their  moulh  continually 
when  they  call  for  assistance  in  their  superstitious  works.  But  the 
disciples  of  Christ  ought  to  testify  loudly  against  them,  instead  of  bidding 
them  God  speed  with  their  aid.  For  Christ's  sake,  implies  also  that 
those  addressed  are  the  people  of  Christ.  They  who  are  not  such  can 
do  nothing  for  his  sake. 

Love  of  the  Spirit. — Some  understand  this  of  the  love  which  the 
Spirit  lias  for  Christ's  people,  and  others  of  the  love  to  one  another 
which  the  Spirit  works  in  lliom.  The  expression  is  capable  in  itself 
of  either  sense,  and  other  considerations  must  determine  the  preference. 


ROMANS   XV.,   31.  645 

Some  unite  both  opinions,  which  is  the  most  mischievous  of  all  me- 
tliods  of  interpretation,  as  it  tends  to  encourage  us  in  slothfulness  with 
respect  to  the  meaning  of  Scripture,  and  to  a  prostitution  of  Scripture 
as  implying  a  sense  which  it  does  not  truly  bear.  No  passage  unites 
two  different  senses  at  once.  Yet  those  who,  in  interpreting  Scripture, 
attach  to  it  only  one  meaning,  when,  according  to  the  best  of  their 
judgment,  it  is  the  true  one,  are  often  loudly  accused  of  dogmatism. 

The  love  of  God  may  be  either  God's  love  to  us,  or  our  love  to  God  ; 
and,  accordingly,  in  Scripture,  it  is  sometimes  used  in  the  one  sense, 
and  sometimes  in  the  other.  But  it  never  at  the  same  time  signifies 
both.  It  is  always  the  connection,  and  other  circumstances,  that  must 
determine  the  meaning.  The  love  of  the  Spirit  here,  is  most  probably 
the  love  which  the  Spirit  works  in  his  people,  which  disposes  them  to 
love  one  another  :  Now,  from  this  principle  of  pure  love,  Paul  entreats 
their  prayers  for  himself.  Love  is  not  the  fruit  of  the  natural  heart  of 
man.  Men  are  by  nature  hateful  and  hating  one  another.  When  sin- 
ners believe  in  Christ,  the  Holy  Spirit  produces  in  their  hearts  love  to 
one  another.  This  phrase,  also,  whether  it  refers  to  the  love  which  the 
Spirit  produces  in  believers,  or  which  he  has  for  them,  clearly  implies 
his  Godhead. 

That  ye  strive  together  xoith  me  in  your  prayers. — The  word  here 
employed  signifies  the  strongest  exertion,  alluding  to  the  struggle  of 
wrestlers  in  the  games.  Prayer  then  is  not  a  formal  exercise.  This 
shows  the  great  importance  at  all  times,  to  the  Lord's  people,  of  an 
ardent  spirit  of  prayer.  It  is  through  prayer  that  the  Lord  is  usually 
pleased  to  bestow  his  favors.  He  requii'es  to  be  asked,  and  asked 
repeatedly  and  earnestly,  for  the  things  which  he  has  promised  to 
bestow.  "  Thus  saith  the  Lord  God," — in  promising  to  confer  the 
greatest  blessings, — "  I  will  yet  for  this  be  inquired  of  by  the  house  of 
Israel  to  do  it  for  them,"  Ezekiel  xxxvi.,  37.  To  God,  namely,  the 
Father. — This  verse  refers  to  the  whole  Godhead — the  Father,  the  Son, 
and  the  Holy  Ghost ;  and  here  the  distinct  personality  of  the  Holy 
Ghost,  his  power  and  influence,  are  referred  to  as  in  verses  13, 16,  and  1 9. 
For  me. — This  shows  the  propriety  and  importance  of  prayer  for  one 
another.  Even  the  Apostle  Paul,  with  all  his  distinguishing  privi- 
leges, deems  it  a  matter  of  the  greatest  importance  to  himself.  If  Paul 
needed  the  prayers  of  his  brethren,  who  were  so  far  behind  him,  can 
they  be  unimportant  to  Christ's  people  in  general? 

V.  31. — That  I  may  be  delivered  from   them  that  do  not  believe  in  Judea  ;  and  that 
my  service  which  I  have  for  Jerusalem  may  be  accepted  of  the  saints. 

That  I  may  he  delivered. — What  was  the  thing  for  which  the  Apos- 
tle requested  the  prayers  of  his  fellow  Christians  ?  It  was  to  be 
delivered,  from  death  and  danger  in  the  discharge  of  his  work.  This 
shows  that,  how  willing  soever  we  ought  to  be  to  sacrifice  our  lives  for 
Christ's  sake,  yet  that,  as  far  as  possible,  we  ought  to  desire  to  preserve 
life.  The  Apostle  is  not  ashamed  to  call  on  his  brethren  to  unite  in 
the  most  fervent  supplications  for  his  preservation  from  death,  and  trona 
the  hand  of  his  enemies.     How  different  is  this  from  the  language  of 


646  ROMANS    XV,,    31. 

Igna'^us,  vvlio  seemed  ralhcr  lo  call  for  the  prayers  of  liis  brethren,  that 
he  ini^hl  be  honored  with  a  crown  of  niartyrdoiri,  than  to  be  preserved 
from  his  enemies.  Christians  ought  to  be  willing  to  give  their  lives 
for  Christ  tj^thcr  than  deny  him  or  refuse  lo  do  any  part  of  his 
known  will.  But  it  is  not  only  lawful  but  dutiful  to  take  every  proper 
means  for  th.'ir  deliverance  out  of  danger.  If  even  ati  Aposilo,  m  the 
cause  of  Christ,  was  so  desirous  of  preserving  life,  what  siiall  wc  think 
of  those  who  profess  a  spirit  of  indifference  respecting  it,  which  would 
wantonly  throw  it  away  ? 

Them  that  do  not  believe  in  Judea. — Paul  knew  the  danger  of  the 
visit  to  hin  countrymen.  He  was  in  greater  danger  in  Jerusalem  than 
in  any  of  the  most  barbarous  heathen  countries  ;  yet  he  did  not  de- 
cline his  duty.  This  is  true  Christian  courage.  We  ought  to  take 
every  precaution  to  preserve  our  lives,  but  we  ougiit  not  to  decline 
duty  to  oave  them.  We  should  go  forward  and  look  lo  (Jod  to  deliver 
us  out  of  the  hand  of  them  who  do  not  liclieve.  Those  who  reject  the 
gospel  will  always  be  its  enemies,  and  from  such  therefore  the  Apostle 
prays  lo  be  delivered.  The  gospel  declares  not  only  salvation  to  those 
who  believe,  but  damnation  to  all  who  reject  it.  It  must  then  be 
an  obj'^ct  of  hatred  to  all  who  do  not  believe.  And  it  is  remarkable, 
tlial,  while  the  most  debasing  superstitions  are  looked  upon  with  indif- 
ference by  the  wise  men  of  the  world,  the  coolest  and  most  philosophic 
of  their  number  kindle  into  wrath  against  the  gospel.  If,  then,  the 
Apostle  foresaw  the  danger  of  this  visit  lo  Jerusalem,  and  if  he  so 
strongly  desired  to  be  delivered  from  it,  his  object  of  visiting  his  coun- 
trymen must  have  been  exceedingly  important. 

My  service. — Paul  was  in  the  highest  dignity  of  the  Church  of 
Christ  on  earth,  yet  he  willingly  undertook  an  office  of  the  most  dan- 
gerous service  for  the  supply  of  the  temporal  wants  of  his  brethren. 
For  Jerusalem. — This  is  another  instance  of  figurative  language  em- 
ployed by  inspiration.  Jerusalem  is  put  for  the  saints  in  Jerusalem — 
the  city  for  the  inhabitants,  and  not  all  the  inhabitants,  but  certain 
inhabitants  well  known  to  the  reader.  May  he  accepted. — This  seems 
at  first  sight  very  strange.  What  fear  could  there  be,  that  the  supply 
of  the  wants  of  the  distressed  would  not  be  acceptable  lo  them  ?  Yet 
Paul  makes  it  a  matter  of  the  most  earnest  prayer  for  himself  and  his 
brethren,  lo  whom  he  writes,  that  the  saints  at  Jerusalem  might  be  dis- 
posed to  receive  the  gift  cordially.  This,  beyond  all  contradiction, 
shows  how  averse  the  Jews  were  to  the  Gentiles,  and  the  reason  why 
the  Apostle  urged  this  collection  so  strongly,  and  conducted  the  mis- 
sion in  his  own  person.  Why  shall  we  now  expect  perfection  in 
knowledge  or  attainments  among  the  people  of  Cod  ?  In  the  apostolic 
churches  we  indeed  see  none  recognized  as  members  but  such  as  were 
judged  to  be  believers,  but  they  were  believers  with  every  degree  of 
weakness,  both  in  knowledge  and  in  character.  Calvin  understands 
Paul's  doubts  with  respect  to  the  acceplableness  of  the  gift  of  the 
Gentiles,  to  have  reference  to  i)rejudice  against  himself  on  the  part 
of  the  believing  Jews.  But  tins  has  no  just  foundation,  and,  had 
this  been  the  fear,  the  danger  could  have  been  easily  prevented  without 


ROMANS    XV.,    32.  JB47 

exposing  Paul  to  the  persecution  of  the  unbelievers.     Could  not  Paul 
have  sent  the  money  by  the  hands  of  others  ?     This  would  i)ave  guard 
ed   against  the   supposed  prejudice  of  tlie  brethren  in  Jerusalem,  and 
have  prevented  the  danger  of  death  w^ith  respect  to  Paul  from  the  hands 
of  unbelieving  Jews. 

V.  32. — That  I  may  come  unto  you  with  joy  by  the  will  of  God,  and  may  with  you  be 
refreshed. 

That  I  may  come  unto  you  with  joy. — Dr.  Macknight,  as  well  as 
Calvin,  understands  this  as  the  result  of  the  prayer,  and  not  as  one  of 
the  things  prayed  for.  The  result  of  the  acceptable  reception  of  the 
gift  would  be  Paul's  joyful  visit  to  Rome.  But,  most  evidently,  the 
words  referred  to  are  not  tiie  supposed  rcsuh  of  the  prayer,  but  are  a 
part  of  the  prayer  itself,  along  with  the  other  things  before  mentioned. 
The  Apostle  besouglit  them  not  only  to  pray  that  the  saints  at  Jerusalem 
might  accept  the  gift,  but  in  addition  to  this,  they  were  desired  to  pray, 
that  he  migiit,  after  delivering  the  gift,  come  to  them  with  joy.  It 
would  no  doubt,  be  a  matter  of  joy  for  the  Apostle,  that  the  gift  of 
which  he  was  the  bearer  might  be  well  received.  But  it  is  not  to  this 
solely  that  he  refers,  but  to  joy  in  general.  Dr.  Macknight  seems  to  be 
greatly  mistaken,  when  he  says,  "  How  much  the  Apostle  was  disap- 
pointed in  his  generous  design,  and  in  what  disadvantageous  circum- 
stances he  came  to  Rome,  the  history  of  the  Acts  inform  us."  There 
is  every  reason  to  believe  that  the  gift  was  well  received.  He  was  indeed 
disappointed  with  respect  to  the  manner  of  his  coming  to  Rome,  but  he 
might  not  be  disappointed  in  his  joy  when  he  arrived. 

From  this  we  may  learn,  that  if  even  on  God's  errand  we  have  need 
of  prayer  for  success  in  our  journey,  how  much  more  do  we  need 
prayer  in  our  own  daily  business.  So  much  does  God  encourage  the 
exercise  of  prayer,  that  he  wills  us  to  pray  for  success  when  we  do 
his  own  work.  The  whole  passage,  also,  is  the  strongest  refutation  of 
the  theory  of  those  who  suppose  that  prayer  is  useless,  because  of 
the  unchangeable  purposes  of  God.  The  express  command  of  the 
Spirit  of  inspiration  annihilates  all  the  subtle  speculations  of  men  on 
this  subject.  We  here  see  that  it  is  not  only  lawful  and  proper  to  pray 
to  the  unchangeable  God,  but  that  it  is  our  duty  to  pray  to  him  to  pros- 
per us  even  in  his  own  work.  How  unlike  is  God's  book  to  human 
wisdom  ! — on  every  page  there  shines  the  evidence  of  its  Divine  origin. 

By  the  ivill  of  God. — This  shows  us  that  all  events  depend  on  God's 
will.  Nothing  happens  without  his  appointment.  All  the  efforts  of 
his  enemies,  as  well  as  all  the  exertions  of  his  servants,  only  fulfil  his 
irresistible  purposes.  Without  his  will,  nothing  takes  place 
on  earth  more  than  in  heaven.  God  not  only  permits  everything 
that  takes  place  on  earth,  as  some  are  inclined  in  this  way  to 
soften  down  his  sovereignty,  but  lie  wills  and  appoints  it.  Calvin  well 
observes  on  this  passage,  "  The  sentence,  by  the  will  of  God,  instructs 
us  in  the  necessity  of  devoting  ourselves  to  prayer,  since  God  ak)ne 
directs  all  our  patlis,  and  all  our  steps,  by  his  gracious  and  unerring 
p  evidence." 


648  ROMANS    XV.,    33. 

And  7nay  with  you  he  rcfrcslwd. — The  word  literally  signifies  to 
recline  logcllicr,  in  order  to  mutual  rest,  and  in  a  secondary  sense,  to  be 
refreshed  together,  after  fatigue.  Here  it  beautifully  expresses  that 
mutual  comfort  and  refreshment  which  believers,  amidst  their  toils,  and 
dangers,  and  troubles  in  the  world,  enjoy  in  speaking  together  of  the 
things  of  Christ.  To  reflect  on  the  word  of  (Jod  gives  great  refresh- 
ment, but  to  reflect  on  this  in  company  with  other  Christians  is  the 
most  heavenly  exercise.  Dr.  Macknighl  confines  there  freshment  to  the 
subject  of  the  reconciliation  of  the  Jews  wiili  tiie  (ientiles.  But  it 
refers  to  every  consolation  that  might  be  the  object  of  their  conversation 
about  the  things  of  Cl)rist.  From  this  we  see  that  the  Apostle  had,  like 
other  believers,  the  same  need  of  refreshment  from  reflection  on  the 
word  of  God,  and  the  intercourse  with  the  brethren.  Paul  is  not 
ashamed  to  speak  of  the  refreshment  which  he  expected  from  the  com- 
pany of  the  Roman  Christians,  as  well  as  of  that  which  they  should 
receive  from  his  company. 

V.  33. — Now  the  God  of  peace  be  with  you  all.     Amen. 

Nolo  the  God  of  peace  he  with  you  all. — In  this  manner  the  Apostle 
concludes  this  part  of  his  Epistle  to  the  believers  at  Rome,  wishing 
them  the  presence  and  the  blessing  of  the  God  of  peace.  This  ex- 
pression is  used  only  by  Paul  in  his  Epistles,  in  which  he  employs  it 
frequently.  Peace,  in  Scripture,  signifies  generally  all  kmds  of  good 
and  prosperity  ;  as  it  is  said,  Isaiah  xlv.,  7,  "  I  form  the  light,  and 
create  darkness  :  I  make  peace,  and  create  evil."  To  say,  then,  that 
God  is  the  God  of  peace,  is  to  say  that  he  is  the  author  of  every 
blessing.  The  Spirit  of  God  calls  the  good  state  of  the  conscience  of 
the  believer  peace  and  prosperity,  whatever  may  be  his  case  regarding 
things  external.  This  peace  Jesus  promised  to  his  disciples  :  "  Peace 
I  leave  with  you,  my  peace  I  give  unto  you  :  not  as  the  world  giveth, 
give  I  unto  you."  But  peace  may  be  taken  particularly  for  the  love 
through  which  God  has  reconciled  his  people  to  himself  by  Jesus 
Ciirist,  thus  expressing  the  goodness  of  God  revealed  in  ihe  gospel.  In 
the  Old  Testament  God  is  called  the  Lord  of  Hosts ;  but,  in  the  New 
Testament,  having  made  peace  by  the  blood  of  the  cross  of  his  Son,  he 
is  pleased  to  call  himself  ^/ie  God  of  peace.  It  is  this  peace  which  the 
angel,  with  the  heavenly  host,  celebrated  in  saying,  '*  Glory  to  God  in 
the  highest,  and  on  the  earth  peace,  good-will  toward  men."  The 
Apostles  usually  express  this  in  their  salutations,  saying,  (irace  and 
peace  be  with  you  from  God  our  Father  and  the  Lord  Jesus  Christ, 
uniformly,  however,  placing  grace  first,  without  which  they 
could  not  have  peace.  Paul,  in  here  employing  this  title,  the  God  of 
peace,  indicates  the  free  access  which  his  people  have  to  God,  and  the 
assurance  that  their  petitions  shall  be  heard  ;  for  what  shall  they  not 
obtain  from  him  who  has  laid  aside  all  his  wrath,  and  breathes  towards 
them  only  grace  and  peace  ?  We  see,  then,  the  efficacy  of  the  peace 
of  God,  and  what  consolation  believers  should  experience,  and  wha* 
confidence  towards  God  in  their  prayers,  when  they  consider  that  God 
is  the  God  of  peace 


ROMANS   XVI  ,   2.  649 


CHAPTER  XVI. 


V.  1.— I  commend  unto  you  Phebe  our  sister,  which  is  a  servant  of  the  church  which 
is  at  Cenchrea : 

/  commend  unto  you  Phebe. — Paul  here  introduces  Phebe  to  the 
brethren  at  Rome.  Letters  of  recommendation  were  unnecessary  for  those 
who  derived  their  credentials  specially  from  the  Lord,  and  who  were 
officially  well  known  to  the  churches.  Paul  disclaims  the  necessity  of 
such  letters  for  himself  to  the  church  at  Corinth,  though  at  his  first  visit 
he  needed  the  introduction  of  Barnabas  to  the  brethren  at  Jerusalem. 
There  might  be  doubts  respecting  Phebe  at  Rome,  as  there  were  doubts 
at  Jerusalem  with  respect  to  Paul,  and  these  could  not  be  removed  by 
mere  profession,  unsupported  by  sufficient  evidence,  whether  of  her  faith, 
or  of  his  apostleship. 

Phebe. — This  was  the  name  of  the  moon,  one  of  the  objects  of  the 
worship  of  the  heathens.  The  moon  was  reverenced  by  females  in  honor 
of  the  Goddess  Diana.  This  person  retaining  that  name  shows  that 
there  is  no  necessity  to  renounce  names  that  have  been  adopted  under 
heathenism  in  honor  of  false  gods.  There  is  no  necessity  to  give  other 
names,  as  Christian  names.  Sister. — The  terms  brother  and  sister,  taken 
from  human  relations,  are  given  to  express  the  new  and  spiritual  rela- 
tionship which  subsists  among  believers,  who  by  a  new  nature  have  be- 
come the  sons  of  God  and  the  brethren  of  Christ.  This  shows  how 
nearly  Christians  are  related,  and  how  affectionately  they  ought  to  love 
one  another.  If  Christians  be  all  really  brethren  and  sisters,  nothing 
should  disunite  them  in  affection.  Which  is  a  servant,  or  deaconess. — As 
deacons  were  appointed  to  attend  to  the  poor,  so  deaconesses  were 
specially  set  apart  in  the  churches  in  order  to  attend  to  the  wants  of 
their  own  sex. 

V.  2. — That  ye  receive  her  in  the  Lord,  as  becometh  saints,  and  that  ye  assist  her  in 
whatsoever  business  she  hath  need  of  you :  for  she  hath  been  a  succorer  of  many,  and 
of  myself  also. 

That  ye  receive  her. — The  purpose  of  Paul's  recommendation  was, 
that  Phebe  should  be  received  by  the  Church.  In  the  Lord. — That  is, 
that  they  would  receive  her  as  a  member  of  the  body  of  Christ.  This 
shows  that  none  ought  to  be  received  into  communion  by  a  church  but 
those  who  are  considered  as  being  in  the  Lord.  It  shows,  also,  that  all 
who  are  in  the  Lord  ought  to  be  received.  The  ground  of  Christian 
fellowship  is  union  with  Christ. 

Jis  becometh  saints. — Literally,  worthily  of  the  saints;  that  is,  in  a 
manner  worthy  of  the  saints.  This  is  usually  understood  as  respecting 
the  receivers, — in  a  manner  that  becomes  saints  to  receive  such  persons. 
But  it  may  respect  the  received,  and  signify — in  a  manner  worthy  of 
those  who  are  received,  viz.,  the  saints.  The  latter  appears  to  be  the 
meanmg.     The  word  worthily  applies  best  to  this  reference.     The  saints 


650  ROMANS    XVI.,    3. 

may  be  poor  and  dt'spised,  but  they  bclonpj  to  the  family  in  heaven ; 
they  are  tlie  brethren  of  the  Lord  Jesus  Christ  and  the  sons  of  God. 
They  are  therefore  worthy  of  honorable  reception  by  their  brethren. 
Jlnd  that  ye  assist  her. — Tlie  saints  are  not  only  to  receive  one  another 
into  fellowship  and  hospitality,  but  also  they  are  to  pay  attention  to 
stran<xers  thus  received,  assisting  them  in  the  business  which  may  have 
brought  them  to  their  place  of  residence. 

For  she  hath  been  a  succorer  of  many. — In  addition  to  the  general 
claim,  the  Apostle  enhances  the  particular  claims  of  Phebe  by  a  relerence 
to  her  own  character.  She  was  a  most  devoted  person,  ard  had  exerted 
herself  in  assisting  the  brethren  in  distress.  Myself  also. — In  what  way 
Phebe  had  ministered  to  the  assistance  of  the  Apostle  we  are  not  in- 
formed. But  :>he  might  have  many  opportunities  of  relieving  him, 
either  by  contributing  to  his  suppoit,  or  ministering  personally  to  his 
comfort.  Here  we  see  that  while  the  Aposlle  often  shows  the  obligation 
of  the  churches  and  individuals  to  himself,  yet  he  acknowledges  with 
gratitude  the  senices  of  all  who  contributed  to  his  relief. 

V.  3. — Greet  Priacilla  and  Aquila  my  helpers  in  Christ  Jesus  : 

Greet  Priscilla  and  Aquila. — The  sending  of  salutations  to  particular 
persons  or  bodies  was  an  indication  of  peculiar  esteem  and  love.  This 
shows  us,  in  the  first  place,  that  in  all  things,  not  sinful,  we  may  comply 
with  the  customs  of  mankind.  There  is  no  good,  but  much  evil,  in  sin- 
gularity, with  respect  to  anything,  except  such  things  as  God  has  either 
forbidden  or  required.  It  is  only  when  the  authority  of  Jesus  interposes 
that  we  are  bound  to  depart  from  the  world.  There  will  be  sufficient 
opportunities  of  doing  this  without  creating  them  for  ourselves.  Singu- 
larity in  dress  or  in  phraseology  has  no  countenance  from  the  word  of 
God.  Christians  are  to  show  sobriety  in  their  language  and  in  their 
dress,  but  in  neither  are  they  to  form  a  fashion  of  their  own.  In  the 
second  place,  we  may  learn  from  these  salutations  that  it  is  not  contrary 
to  the  universal  love  which  we  ought  to  entertain  for  the  whole  house- 
hold of  God,  to  have  a  peculiar  regard  for  individuals.  Paul  singles 
out  individuals  from  the  body  in  general,  as  peculiar  objects  of  his  atten- 
tions and  remerab'-ance. 

My  helpers. — Paul  is  not  ashamed  to  mention  those  persons,  one  of 
whom  was  a  woman,  who  is  here  first  named,  as  his  helpers  in  the  gos- 
pel. He  shows  no  jealousy  about  the  invasion  of  his  office  in  their 
labors  to  spread  the  gospel.  To  fill  any  office  in  a  church  of  Christ 
belongs  only  to  those  whom  God  has  appointed  to  it,  but  to  labor  in  the 
gospel,  either  publicly  or  privately,  is  not  peculiar  to  any  office — not 
even  to  the  office  of  an  Apostle,  but  belongs  to  every  Christian,  accord- 
ing to  the  ability  conferred  on  him  by  the  Head  of  the  Church.  Chris- 
tians are  in  general  to  blame  for  laboring  so  little  in  the  Lord's  service, 
but  they  can  never  be  charged  with  laboring  too  much.  Priscilla  and 
Aquila  are  style,d  by  the  Apostle,  felloiv-laborers  i}i  Christ  Jesus.  And 
there  is  no  doubt  that  Jesus  will  acknowledge  all  those  persons  as 
such,  whether  male  or  female,  whether  in  office  or  out  of  office,  in  his 


ROMANS   XVI.,   5.  651 

churches,  who  have  labored  to  make  sinners  acquainted  with  the  gospel 
of  salvation. 

V.  4. — Who  have  for  my  life  laid  down  their  own  necks  :  unto  whom  not  only  I  give 
thanks,  but  also  all  the  churches  of  the  Gentiles. 

Who  have  f 07'  my  life  laid  dovm  their  oivn  necks. — We  also  speak  of 
venturing  the  neck,  or  laying  down  the  head,  and  both  idioms  are  pro- 
verbial expressions,  denoting  to  expose  to  death  in  whatever  manner  it 
may  take  place.  This  expression  is  proverbial,  and  is  grounded  on  the 
manner  of  taking  away  the  life  of  criminals  on  the  block.  Priscilla 
and  Aquila  are  said  to  have  laid  down  their  necks,  not  because  they 
had  done  so  literally,  but  because  they  acted  in  such  a  manner  as  to 
expose  their  lives  to  jeopardy.  A  Christian  is  not  required  to  substitute 
himself  in  the  room  of  another  Christian  who  is  condemned  to  death. 
For  this  would  be  to  go  beyond  the  requirement  of  the  law — it  would 
be  to  love  our  neighbors  better  than  ourselves.  But  there  may  be  occasions 
when  it  is  duty  to  act  in  such  a  manner  for  the  benefit  of  the  brethren, 
as  to  hazard  life.  This  we  are  not  to  decline.  This  is  what  is  meant 
by  the  Apostle  John,  when  he  says  that  "  we  ought  to  lay  down  our 
lives  for  the  brethren." 

Unto  whom  not  only  I  give  thanks. — The  devoted  conduct  of  this 
disciple  and  his  wife  was  nothing  but  their  duty;  yet  Paul  returns  them 
thanks  before  all  the  churches,  and  all  the  world.  The  speculations  of 
some  on  this  subject  would  banish  gratitude  as  a  Christian  virtue.  To 
do  good  to  the  brethren  is  duty  in  all  Christians,  but  to  be  thankful  for 

food  done  is  equally  duty.  Bat  also  all  the  churches  of  the  Gentiles. — 
hough  the  particular  instance  of  exemplary  benevolence  shown  by 
Priscilla  and  Aquila  towards  the  Apostle  is  not  recorded,  yet  no  doubt  it 
was  well  known  at  the  time  in  all  the  churches,  and  the  whole  Gentile 
brethren  considered  themselves  under  obligations  for  the  conduct  of  these 
two  devoted  Christians. 

V.  5. — Likewise  greet  the  church  that  is  in  their  house.  Salute  my  well-beloved 
Epenetus,  who  is  the  first  fruits  of  Achaia  unto  Christ. 

Likewise  greet  the  church  that  is  in  their  house. — Besides  saluting 
Priscilla  and  Aquila,  the  Apostle  sends  his  salutation  to  the  church 
which  assembled  in  their  house.  The  same  expression  respecting  the 
church  in  the  house  of  Aquila  and  Priscilla  occurs  in  1  Cor.  xvi,,  19. 
On  this  passage  Calvin  remarks  :  "  It  is  worthy  of  observation,  that 
Paul  could  not  confer  a  more  distinguished  honor  and  ornament  on  this 
family,  than  by  making  mention  of  the  church  in  their  house.  I  am 
not  satisfied  with  Erasmus's  translation,  congregation,  for  Paul  undoubt- 
edly made  an  honorable  mention  of  the  church  in  this  passage."  Salute 
my  well-beloved  (rather,  my  beloved)  Epenetus. — Paul  here  calls  Epene- 
tus his  beloved.  He  loved  all  Christians,  but  when  he  styles  any  of 
them  his  beloved,  it  imports  that  they  were  peculiarly  objects  of  his  af- 
fection. But  to  show  this,  there  is  no  need,  with  our  version,  to  trans- 
late the  word  well-beloved,  because  the  English  word  beloved  is  as  capa- 
ble as  the  Greek  of  expressing  such  a  meaning.      This  is  a  distinguished 


652  ROMANS    XVI.,    7. 

honor  to  Epcnetus.     If  he  was  the  beloved  of  Paul,  he  must  have  been 
eminent  as  a  servant  of  Christ. 

First  fruits. — That  is,  the  first  converted  in  the  place  mentioned. 
Such  persons  are  called  the  first  fruits  of  the  place,  in  allusion  to  the  first 
fruits  under  the  law.  The  first  liuits  were  ortered  unto  (Jod  Ijefore  any 
of  the  harvest  was  used,  which  was  a  setting  apart  of  the  rest  to  the 
service  of  man,  and  a  pledge  of  the  harvest.  It.  is  here  implied  to  be  a 
peculiar  honor  to  be  the  first  to  believe  the  gospel  in  any  country  or 
district.  This  honor  is  conferred  by  God  in  a  sovereign  way.  This 
shows  that,  though  all  believers  are  equally  the  purchase  of  Christ,  and 
that  they  arc  all  equally  washed  from  sin  in  his  blood,  yet  that  they  are 
not  all  partakers  of  equal  honors.  Here  we  see,  also,  that  Paul,  instead 
of  refusing  to  give  praise  to  the  saints,  on  account  of  any  distinction, 
avails  himself  of  every  opportunity  to  bring  into  notice  whatever  may 
be  credital)le  to  those  whom  he  mentions.  Of  Jicliaia. — Some,  on  the 
authority  of  certain  manuscripts  and  versions,  have  substituted  Asia 
for  Achaia.  The  authority,  however,  does  not  seem  sufficient.  The 
objection,  namely,  that  the  household  of  Stephanas  is  elsewhere  said  to 
be  the  first  fruits  of  Achaia,  is  not  applicable,  for  Epenetus  may  have 
been  one  of  that  household,  and  in  that  case,  the  passages  are  quite  con- 
sistent. Besides,  the  change  to  Asia  may  have  been  adopted  in  the 
manuscripts  and  versions,  in  order  to  avoid  a  contradiction  which  was 
apprehended  from  the  common  reading.  Unto  Christ. — That  is  Epe- 
netus was  the  first  fruits  offered  or  presented  to  Christ,  as  the  first 
fruits  under  the  law  were  presented  unto  God.  This  is  a  proof  of  the 
Deity  of  Christ.  If  believers  are  presented  as  an  offering  to  Christ,  he 
must  be  God. 

V.  0. — Greet  Mary,  who  bestowed  much  labor  on  us. 

That  is,  labored  much  in  serving  us,  not,  according  to  Dr.  Macknight, 
who  "  labored  with  us,"  in  the  work  oi"  the  gospel.  Many  women 
labored  in  the  gospel  with  the  Apostle,  but  that  is  no  reason  for  forcing 
this  phrase  to  refer  to  such.  Works  of  kindness  to  the  Apostle  were 
worthy  of  approbation  as  well  as  the  peculiar  work  of  disseminating  the 
gospel.  This  shows  that  every  one  has  a  talent,  and  ought  to  exercise 
it  in  the  service  of  Christ.  All  are  not  missionaries  or  preachers  of  the 
gospel,  but  all  may  in  some  way  assist  in  it. 

V.  7. — Salute  Andronicus  and  Junia,  my  kinsmen,  and  my  fellow-prisoners,  who  arc 
of  note  among  the  apostles,  who  also  were  in  Christ  before  me. 

It  is  true,  indeed,  as  Dr.  Macknight  observes,  that  the  Apostle  (Rom. 
ix.,  3)  calls  all  the  Jews  his  kinsmen  ;  but  as  he  here  distinguishes  in- 
dividuals by  this  character,  it  is  necessary  to  understand  him  as  speak- 
ing of  kindred  in  a  more  limited  sense.  Though  every  Jew  was,  in  a 
certain  sense,  related  to  Paul,  and  he  calls  the  whole  nation  his  kins- 
men in  the  sense  to  which  he  there  refers  ;  yet  there  would  he  no  pro- 
priety in  singling  out  individuals  of  the  nation  as  related  to  him  who 
were  not  so  actually.  Here,  then,  we  see  how  desirous  the  Apostle  is 
to  express  his  consideration  of  the  brethren  individually,  so  far  as  was 


ROMANS   XVI.,   9.  653 

in  his  power.  This,  also,  recognizes  the  propriety  of  attachment  to 
kindred.  Though  all  Christians  arc  brethren,  yet  this  does  not  inter- 
fere with  the  attachment  peculiar  to  the  relations  which  God  himself 
has  established  among  men.  This  is  of  great  importance,  as  it  sets 
aside  the  speculations  of  persons  who  would  have  us  believe,  that 
all  relations  in  life  must  be  absorbed  by  the  union  of  believers  in 
Christ. 

My  fellow-prisoners. — When,  where,  or  by  whom,  this  imprisonment 
took  place,  we  have  no  account ;  yet  it  is  not  the  less  certain.  How 
absurd,  then,  is  it  to  reason,  as  many  do,  as  if  research  were  necessary, 
in  order  to  prove  what  the  Scriptures  allege  in  general  terms.  It  is  a 
distinguished  honor  to  be  imprisoned  for  the  cause  of  Christ.  As  that 
which  is  highly  esteemed  among  men  is  abomination  with  God,  so  this, 
which  is  disgraceful  in  the  eyes  of  men,  is  the  highest  honor  before 
God.  Wlio  are  of  note  or  distinguished. — This  is  another  proof  that, 
though  all  Christians  are  equally  pardoned  and  equally  justified,  God 
acts  as  a  sovereign  in  this  as  in  everything  else.  Among  the  Apostles. 
— Those  persons,  from  their  active  co-operation  with  the  Apostles,  were 
well  known  to  them  and  distinguished  among  them. 

Were  in  Christ. — To  be  in  Christ  is  to  be  a  Christian,  to  be  a  mem- 
ber of  the  spiritual  body  of  Christ.  This  takes  place  by  faith,  and  in 
the  first  moment  of  believing  in  him.  Before  me. — Here  priority  of  con- 
version to  God  is  reckoned  an  honor  ;  and  Paul,  instead  of  claiming  all 
honors  to  himself,  is  solicitous  to  exhibit  what  is  honorable  in  every 
man's  situation,  and  to  give  the  preference  to  others  whenever  that  pre- 
ference is  due.  The  fathers,  as  they  are  called,  were  pious  men,  but 
often  lamentably  deficient  in  judgment,  and  generally  bad  reasoners. 
From  the  fact  that  these  persons,  Andronicus  and  Junia,  were  Chris- 
tians before  Paul,  and  that  they  were  distinguished  among  the  Apostles, 
Origen  infers  that  they  were  of  the  number  of  the  seventy  disciples. 
This  is  a  conclusion  without  premises.  Such  conjectural  reasoning 
imposes  on  many,  as  it  has  the  appearance  of  giving  us  additional  in- 
formation, and  containing  nothing  contrary  to  the  Scriptures.  But  it 
affords  a  most  mischievous  precedent  for  perverting  the  word  of  God, 
and  in  no  instance  can  it  be  of  any  service. 

V.  8. — Greet  Amplias  my  beloved  in  the  Lord. 

This  person  is  another  of  those  distinguished  objects  of  the  Apostle's 
love.  Paul  loved  all  the  brethren,  but  for  some  he  had  a  peculiar  affec- 
tion. Amplias  was  beloved  of  Paul  in  the  Lord,  as  a  Christian,  or  one 
who  was  a  member  of  the  spiritual  body  of  Christ.  Amplias,  then,  as 
he  was  one  of  the  peculiar  objects  of  Paul's  love  in  Christ,  must  have 
been  distinguished  for  his  devotedness  to  Christ. 

V.  9. — Salute  Urbane,  our  helper  in  Christ,  and  Stachys  my  beloved. 

Paul,  as  we  have  before  seen,  felt  no  jealousy  of  others  laboring  in 
the  Lord,  but  distinguishes  all  of  them  as  peculiar  objects  of  his  regard. 
They  who  endeavor  to  check  the  efforts   of  any  of  the  disciples  of 


654  ROMANS    XVI.,    10. 

Christ,  in  aiming  to  save  sinners  by  communicating  to  tliem  the  know- 
ledge of  the  gospel,  have  a  spirit  very  opposite  to  that  of  Paul,  and  are 
couiiterartiiiir  what  he  commands.  It  is  worthy  of  observation,  also, 
that  though  Paid  was  an  inspired  teacher,  yet  he  freely  dislinguishes 
the  hiiinhlest  of  those  who  were,  in  any  manner,  engaged  in  the  work 
of  the  gospel  as  his  fellow-laborers.  Stachys  is  one  of  those  whom 
Paul  honors  with  an  expression  of  peculiar  love  for  Christ's  sake. 
How  unlike  is  the  spirit  of  this  Apostle  from  that  of  men  who,  under 
mistaken  notions,  regard  with  coldness,  dislike,  or  jealousy,  the  labors 
of  those  who  arc  not  called  to  office  in  the  Church  of  Christ. 

V.  10. — Salute  Apelles  approved  in  Christ.    Salute  them  which  are  of  Aristobulus' 
household. 

Apelles  is  here  distinguished  as  a  tried  disciple.  It  is  mentioned 
to  his  honor,  that  he  was  tried  and  approved  in  ('hrist.  The  Lord's 
people  have  various  and  widely  diversihed  characteristics  as  Christians. 
The  Apostle  selects  that  peculiar  trait  in  the  characters  of  those  of 
whom  he  writes,  for  which  they  are  severally  distinguished.  Some  of 
them  are  tried  with  peculiar  afflictions,  and  their  obedience  to  their 
Lord  is  put  to  the  severest  test.  When  they  stand  this  fiery  trial  it  is 
the  most  distinguished  honor,  and  their  trials  in  the  service  of  Christ 
ought  to  be  held  up  to  notice.  This  is  due  to  them  from  their  bre- 
thren, and  it  is  a  great  encouragement  toothers  who  are  similarly  tried. 
All  the  Lord's  people  are  not  exposed  to  trials  equally  severe  ;  and 
when  the  Lord  calls  any  of  them  to  glorify  his  name  by  suffering 
pecuharly  for  his  sake,  we  are  here  taught  to  treat  them  with  peculiar 
honor.  How  very  unfounded,  then,  and  unscriptural,  are  tiie  views  of 
those  who  would  fear  the  encouragement  of  a  proud  legal  spirit,  were 
they  to  utter  a  word  of  praise  with  respect  to  the  characters  of  any  of 
the  Lord's  servants.  From  perceiving  an  extreme  on  one  hand,  they 
plunge  into  the  opposite.  But  they  confound  things  entirely  distinct. 
That  praise  which  a  worldly  spirit  is  accustomed  to  speak  or  to  give,  is 
quite  different  fron)  that  which  the  Apostle  confers.  Tlie  latter  excites 
to  greater  devotedness  ;  but  the  former  puffs  up,  and  is  quite  opposed  to 
the  spirit  of  the  gospel.  "  How  can  ye  believe,"  says  Christ,  "who 
receive  honor  one  of  another."  Such  persons  love  the  praise  of  men 
more  than  the  praise  of  God.  But  the  honor  which  is  given  by  the 
Lord's  servants,  after  tiie  example  of  Paul,  is  to  the  honor  of  tiie  Lord, 
and  for  the  interest  of  his  cause. 

Aristobulus'  houseJtold. — Aristobulus  was  evidently  a  personage  of 
great  distinction  who  had  many  domestics,  of  whom  there  were  some 
who  had  believed  the  gospel.  When  the  head  of  the  family  believed, 
he  was  usually  saluted,  and  his  household  with  him.  When,  therefore, 
salutations  are  sent  to  some  of  his  family  or  slaves,  and  not  to  himself, 
there  is  no  reason  to  conclude  that  Aristobulus  was  a  believer.  It  is 
true,  as  Dr.  Macknight  suggests,  he  might  have  been  abroad  or  dead, 
but  there  is  no  need  of  such  suppositions  where  no  part  of  the  state- 
ment implies  that  he  was  a  believer. 

From   this  we   see  the  sovereignty   of  God,  in  calling  some  of  a 


ROMANS    XVI,,    12.  655 

family,  and  leaving  others  in  unbelief.  And  we  may  see  the  peculi- 
arity of  this  sovereignty,  in  calling  the  slaves  and  overlooking  the 
master.  God  docs  not  judge  as  man  judges.  It  would  have  been  as 
easv  for  the  Lord  Jesus  to  have  called  Aristobulus  as  the  meanest  of 
his  domestics  ;  and  human  wisdom  would  have  given  the  preference  to 
the  master.  We  see  this  exemplified  in  a  thousand  instances  in  our 
own  day.  Religious  parties,  in  order  to  advance  their  interests,  often 
select  as  their  chief  patrons  and  officers  the  greatest  personages  who 
will  consent  to  give  them  their  names  ;  and  even  though  they  should  be 
manifest  enemies  to  the  gospel  by  wicked  works.  When  the  Jjord  has 
need  of  the  talents  of  the  great,  the  rich,  or  the  learned,  he  can  con- 
vert them,  and  when  he  does  convert  them,  they  are  a  blessing  for 
which  (xod  ought  to  be  praised  ;  but  some  persons  choose  those  whom 
Christ  has  not  chosen,  even  the  enemies  of  Christ,  for  which  they 
will  have  no  praise  from  their  Master, 

V.  11. — S^ilute   Herodion   my   kinsman.     Greet  them  that  be  of  the  household  of 
Narcissus,  which  are  in  the  Lord. 

Salute  Herodion  viy  ki?isman. — This  is  another  person  that  Paul 
acknowledges  as  a  relation,  thereby  recognizing  the  affection  becoming 
the  natural  ties  of  kindred.  The  household  of  Narcissus  is  saluted 
like  that  of  iVristobulus.  Whether  this  Narcissus  was  the  distinguished 
favorite  of  the  Emperor  Claudius,  the  Scriptures  do  not  determine, 
and  it,  therefore,  can  be  of  no  importance  to  be  ascertained.  It  might 
minister  a  question  to  curiosity,  and  thereby  lead  away  from  profitably 
considering  what  the  Scriptures  contain,  in  order  to  discover  what  they 
do  not  contain.  This  is  a  vain  as  well  as  an  unprofitable  way  of 
spending  time.  Persons  who  indulge  in  it  may  fancy  that  they  are 
studying,  and  throwing  light  upon  Scripture  ;  but  they  are  only  cover- 
ing God's  word  with  a  heap  of  rubbish,  gratifying  an  idle  curiosity,  and 
tending  to  draw  away  attention  from  the  truths  of  eternal  importance 
which  the  Scriptures  reveal. 

Which  are  in  the  Lord. — This  shows  us  what  sort  of  persons  were 
recognized  in  the  first  churches.  They  were  such  only  as  were  be- 
lieved to  be  in  the  Lord,  that  is,  members  of  the  spiritual  body  of 
Christ.  It  shows,  also,  that  persons,  who  at  the  time  appeared  to  be 
Christians,  were  considered  as  such,  without  any  distrust  with  respect 
to  tlie  reality  of  their  faith,  though,  with  respect  to  some,  the  fact 
might  afterwards  manifest  the  contrary.  Man  judges  by  evidence,  and 
is  warranted  to  proceed  with  confidence  upon  that  evidence,  though 
the  Searcher  of  hearts  may  see  the  profession  to  be  without  the  true 
knowledge  of  God,  or  change  of  heart.  This  explains  the  passage  in 
Ezekiel  with  respect  to  the  righteous  turning  away  from  his  righteous- 
ness ;  and  the  passage  in  Hebrews,  "  If  any  man  draw  back,  my  soul 
shall  have  no  pleasure  in  him." 

V.  12. — .Salute  Tryphena  and  Try[)hosa,  who  labor  in  the  Lord.     Salute  the  beloved 
Persia,  which  labored  much  in  the  Lord. 

Salute   Tryphena  and  Tryphosa,  who  labor  in  the  Lord. — These 


656  ROMANS    XVI.,    14,  15. 

were  women  who  labored  in  tlie  gospel.  This  shows  that,  while  wo 
men  are  excluded  from  speaking  in  the  Church,  they  are  not  excluded 
from  laboring  in  the  gospel.  Tiie  Lord  has  not  only  permitted  women 
to  labor  m  the  gospel,  but  he  has,  both  in  the  apostolic,  and  in  the 
present  time,  singularly  blessed  their  labors.  Beloved  Persis. — She 
was  another  woman  who  employed  herself  in  the  service  of  the  gos- 
pel, and  is  peculiarly  distinguished  as  laboring  much  in  the  Lord. 
Even  among  the  faithful  servants  of  the  Lord  there  is  a  difference  of 
activity  in  service,  and  the  servant  who  labors  much  is  peculiarly  no- 
ticed by  Paul.  As,  however,  all  the  good  deeds  of  the  Lord's  people 
axe  done  only  by  the  influence  of  his  Spirit,  none  have  in  themselves 
ground  of  boasting. 

V.  13. — Salute  Rafus  chosen  in  the  Lord,  and  his  mother  and  mine. 

All  behevers  are  chosen  of  God.  When  Rufus  is  disting\iished  as 
the  chosen,  he  must  have  furnished  distinguished  evidence  of  his  elec- 
tion. He  was  chosen  in  the  Lord,  for  none  are  elected  but  in  Christ. 
Their  election  is  without  regard  to  merit  in  themselves  ;  they  are 
chosen  in  Christ.  His  mother  and  mine. — The  word  mother  seems  to 
be  used  in  its  proper  signification  in  respect  to  Rufus,  and  figuratively 
in  its  application  to  Paul.  This  is  a  high  honor  to  be  so  distinguished 
by  the  Apostle.  This  person,  it  appears,  had  behaved  to  the  Apostle 
with  the  kindness,  affection,  and  tenderness  of  a  mother.  This  incul- 
cates kindness  and  attention,  on  the  part  of  Christians,  towards  those 
who  are  devotedly  laboring  in  the  service  of  Christ.  It  may,  indeed,  be 
a  matter  of  lamentation  that  there  are  few  like  this  woman  ;  but  it  is 
equally  a  matter  of  lamentation  that  there  are  so  few  believers  who 
manifest  that  dcvotedness  which  was  constantly  exhibited  by  Paul. 
W  hen  the  laborers  in  Christ's  vineyard  make  no  sacrifice  they  should 
not  expect  what  is  due  only  to  signal  devotedness  and  disinterestedness. 

V.  14. — Salute  Asrncritus,  Phlegon,  Hennas,  Patrobas,  Hermes,  and  the  brethren 
which  are  with  them. 

V.  15. — Salute  Philologus,  and  Julia,  Nerens,  and  his  sister,  andOlympas,  and  all  the 
saints  which  are  with  them. 

Here  a  number  of  brethren  are  selected  without  distinction.  This 
mark  of  brotherly  attention  would  gratify  those  whom  the  Apostle  here 
names,  besides  the  brethren  who  were  with  them.  The  Lord's  people 
are  not  equally  distinguished,  but  they  are  all  brethren  equally  related 
to  him  who  is  the  elder  brother  of  his  people.  Some  of  them  are  emi- 
nent, and  others  are  without  peculiar  distinction.  They  are  all,  how- 
ever, worthy  of  love.  A  church  is  not  to  consist  of  the  most  eminent 
believers,  but  of  believers,  though  some  be  of  the  lowest  attainments. 
A  church  of  Christ  is  a  school  in  which  their  education  is  to  be  perfect- 
ed. And  all  the  saints  tchich  are  uith  them. — That  is,  the  believers  in 
their  families  and  neighborhood.  These  might  not  be  personally  known 
to  the  Apostle,  but  as  believers  they  were  worthy  of  his  notice. 

It  might  at  first  sight  appear  strange,  that  in  an  inspired  letter,  which 
was  to  be  preserved  to  the  end  of  the  world  for  the  edification  and  in- 


ROMANS    XVI.,    17.  657 

strnction  of  the  churches,  there  should  be  so  much  of  it  taken  up  with 
what  many  might  consider  as  useless  ceremony.  But  as  the  Apostle  waa 
inspired  by  the  Spirit  of  God  in  this,  as  well  as  in  the  highest  matters,  it 
is  evident  that  we  ought  to  look  for  instruction  from  this  peculiarity  of 
his  writings.  This  shows  the  value  of  inspiration  ;  for  were  these 
writings  merely  human,  we  should  not  look  for  instruction  from  such 
things.  It  shows  us,  that  every  attention  that  expresses  and  promotes 
love,  ought  to  be  exhibited  among  Christians,  who  should  employ  the 
forms  and  courtesies  of  social  life,  that  manifest  respect,  in  order  to 
show  their  esteem  and  affection  for  one  another. 

V.  16. — Salute  one  another  with  an  holy  kiss.     The  churches  of  Christ  salute  you. 

From  the  salutations  sent  to  the  brethren  Paul  passes  to  the  injunc- 
tion of  a  form  of  salutation  to  be  used  among  those  to  whom  he  wrote. 
He  enjoins  them  to  salute  one  another  with  a  holy  kiss.  He  calls  it  a 
holy  kiss  as  distinguished  not  only  from  that  which  is  sinful,  but  also 
from  the  kiss  that  merely  expresses  common  affection.  The  latter  was 
proper  in  itself,  as  an  expression  of  kindness  among  relations  oP 
friends  ;  but  this  is  grounded  on  the  love  that  Christians  should  have 
for  one  another,  and  is  a  holy  kiss.  Much  ridicule  has  been  cast  on 
this  practice.  But  it  was  enjoined  on  the  churches  by  the  Apostle.  It 
is  again  and  again  repeated,  and  was  practised  by  all  the  primitive 
churches.  Peter  calls  it  a  kiss  of  love.  Justin  Martyr,  in  giving  an 
account  of  the  weekly  assemblies  of  the  Christians  of  the  second  cen- 
tury, says,  "  We  mutually  salute  one  another  by  a  kiss,  and  then  we 
bring  forward  the  bread  and  the  cup."  And  the  form  is  still  m.aintained 
by  the  Church  of  Rome  in  what  they  call  the  osculura  pacis.  Th& 
churches  of  Christ  salute  you. — Xot  only  did  individuals  send  saluta- 
tions to  churches  or  individuals  with  whom  they  had  a  personal  ac- 
quaintance, but  whole  churches  sent  salutations  to  one  another  in 
consideration  of  their  common  union  in  the  Lord. 

V.  17. — Now,  I  beseech  you,  brethren,  mark  them  which  cause  divisions  and  offence* 
contrary  to  the  doctrine  which  ye  have  learned  ;  and  avoid  them. 

Now  I  beseech  you,  brethren. — The  churches  of  Christ  have  here 
the  most  solemn  injunction  given,  in  the  most  earnest  manner,  with  re- 
spect to  a  thing  to  which  at  one  time  or  other  they  will  all  be  found 
obnoxious.  They  are  warned  against  the  artful  attempts  of  dangerous 
hypocrites,  who,  for  sinister  and  interested  purposes,  endeavor  to 
make  divisions  in  the  churches  with  which  they  are  united.  The  in- 
junction does  not  respect  tlie  conscientious  errors  of  good  men,  but  the 
plausible  efforts  of  men,  who,  under  the  mask  of  religion,  are  serving 
themselves.  There  is  no  essential  difference,  whether  the  divisions  are 
internal  or  external — whether  they  are  merely  calculated  to  distract  the 
body  to  which  they  belong — or  whether  they  tend  to  schism  or  separa- 
tion in  fellowship.  Indeed,  the  most  dangerous  and  mischievous 
divisions  are  those  which  do  not  call  for  separation.  They  eat  like 
a  gangrene  ;  and  their  authors  should  not  be  tolerated.  Every  Chris- 
tian mav  profess  and  follow  his  own  views  of  the  will  of  his  Master- 

42 


658  ROMANS    XVI.,    18. 

without  exciting  any  division  in  the  body  of  Christ ;  and  even  when 
he  is  c.ilhxl  to  separate,  to  maintain  his  fidchty  to  his  Lord,  this  is  not 
dividing  the  body  of  Christ,  but  the  most  cfTectual  way  to  f)romole  its 
union.  The  motive  is  not  self-interest,  or  pride,  but  obedience  to  the 
will  of  God. 

Contrary  to  the  doctrine  which  yc  have  learned. — The  force  of  the 
passage  Hes  in  this  sentence.  The  factious  persons,  against  vvliom  the 
Apostle  here  warns  the  Church  to  which  he  writes,  are  to  be  watched 
and  guarded  against.  The  motives  arc  bad.  and  their  efforts  are  contra- 
ry to  the  gospel,  and  the  doctrine  which  the  Church  has  already  learned; 
for  the  gospel  leaches  unity  among  all  who  believe  in  the  Saviour. 
They  are  all  one,  as  united  in  Christ,  tlie  head  of  the  body.  Such 
persons  are  to  be  avoided.  Men  who,  from  a  view  of  exalting  them- 
selves, endeavor  to  sow  division  in  the  Church,  are  more  to  be  shunned 
than  if  they  were  infected  with  pestilence  ;  and  the  brethren  who  are 
coimectcd  with  them  ought  not,  from  their  confidence  m  their  own 
steadfastness,  to  expose  themselves  to  their  conversation  on  such  sub- 
jects. Such  persons  are  in  the  service  of  Satan,  who  will  prevail  to 
deceive  the  strongest  of  the  people  of  God,  if  he  obtains  permission. 

V.  18. — For  tliey  that  are  such  serve  not  our  Lord  Jesus  Christ,  but  their  own  belly  ; 
and  by  good  words" and  fair  speeches  deceive  the  hearts  of  the  simple. 

Persons  of  this  description  serve  not  our  Lord  Jesus  Christ. — To 
serve  Christ  is  their  profession,  and  this  profession  they  may  render 
plausible,  but  with  all  its  plausibility  it  is  a  false  profession.  They 
are  not  doing  the  Lord's  work,  for  they  are  disuniting  those  whom 
Jesus  has  united.  Listead  of  serving  the  Lord,  tliey  have  a  design  of 
making  gain  by  this  conduct,  which  is  equally  to  be  condemned,  whether 
they  are^  led  by  vanity  or  ambition,  or  any  other  selfish  motive  not 
sanctioned  by  the  word  of  God. 

No  injunction  ought  to  be  attended  to  with  more  vigilance  than  this. 
The  evil  that  is  liere  condemned  in  the  persons  denounced  by  the 
Apostle  is  more  dangerous  than  the  open  profligacy  of  those  who  turn 
away  from  the  truth.  No  one  could  be  deceived  by  the  openly  profane, 
but  the  hypocritical  profession  of  such  factious  persons  is  calculated  to 
injure  or  to  destroy  the  Church  of  Christ,  under  the  cloak  of  reh- 
gion.  And  by  good  words  and  fair  speeches. — Here  the  Apostle  points 
out  the  means  which  those  wicked  persons  employ  to  give  them 
success.  They  use  good  words  and  fair  speeches.  Their  soothing 
address  is  ihe  bait  by  which  Satan  teaches  them  to  ensnare  the  brethren. 
Accordingly,  the  Apostle  says,  that  in  this  manner  they  deceive  the 
hearts  of  the  simple.  Tiie  authors  of  heresies  have,  in  general,  been 
remarkable  for  a  winning  manner,  and  seductive  address,  and  thus 
some  of  the  Lord's  people  may  at  least  for  a  time  be  entangled  in  their 
snares.  It  is  quile  obvious,  that  the  injunction  here  given  is  not  de- 
signed to  discountenance  Christians  from  denouncing  any  error  or 
corruption  that  may  have  obtained  place  among  his  people.  The 
persons  against  whom  the  Apostle  warns  us  are  those  who,  for 
their  own  interest  or  selfish  purposes,    excite    divisions   among    the 


ROMANS    XVI.,    19.  659 

brethren.  Calvin  observes,  "  To  separate  such  as  agree  in  the 
truth  of  Christ,  is  an  impious  and  sacrilegious  divorce  ;  but  to  defend 
a  conspiracy  for  promoting  lies  and  impious  doctrines,  under  the 
pretext  of  peace  and  unity,  is  a  shameless  calumny.  The  Papists  have 
no  foundation  for  exciting,  by  artful  guile,  an  unfavorable  impression, 
and  low  opinion  of  us  believers,  from  this  passage,  for  we  do  not 
attack  and  confute  the  gospel  of  Christ,  but  the  falsehoods  of  the  devil, 
by  which  it  has  hitherto  been  obscured." 

V.  19. — For  your  obedience  is  come  abroad  unto  all  men.  I  am  glad  therefore  on 
your  behi'.lf :  but  yet  I  would  have  you  wise  unto  that  which  is  good,  and  simple  con- 
cerning evil. 

For  ijour  obedience  is  come  abroad  unto  all  men. — The  Apostle  inti- 
mates here,  that  he  gave  tlie  behevers  at  Rome  these  warnings,  not 
from  any  peculiar  jealousy  witii  respect  to  their  liability  to  err.  On 
the  coutrary,  he  praises  them  for  their  ready  obedience  to  the  will  of 
God  as  delineated  by  his  epistles.  Obedience  here  may  indeed  respect 
their  reception  of  the  gospel,  which  was  a  matter  much  spoken  of,  but 
it  is  not  to  be  confined  to  this.  It  will  apply  to  tiieir  readiness  in  re- 
ceiving everything  taught  by  the  authority  of  God.  The  same  author- 
ity that  requires  obedience  to  the  gospel,  requires  also  obedience  to 
every  ordinance  and  precept.  It  is  the  greatest  praise  to  any  church 
or  individual  to  obey  cheerfully,  with  a  childlike  disposition,  whatever 
the  word  of  God  teaches.  Many  Christians  are  not  teachable,  and 
while  they  have  obeyed  the  gos])el  to  salvation,  yet  use  their  own  wis- 
dom in  many  other  things  respecting  the  institutions  of  God.  They 
employ  subtle  and  plausible  reasonings,  by  which  they  impose  on  them- 
selves and  deceive  others.  This  in  the  end  will  procure  them  neither 
honor  nor  profit.  It  will  at  last  be  found,  that  he  who  submits  most 
unreservedly  to  every  little  of  the  Divine  injunctions,  has  been  the 
wisest  man.  Blessed  shall  that  servant  be,  who,  when  his  Lord  comes, 
shall  be  found  doing  his  will  fully. 

The  obedience  of  the  Roman  Christians  had  been  published  most 
extensively,  and  this  notice  of  the  fact  shows,  that  it  is  important  that 
the  disciples  should  publicly  make  a  profession  of  the  gospel,  and  of 
every  commandment  of  the  Lord.  They  should  not  be  ashamed  either 
of  him  or  of  his  word.  They  should  boldly  profess  faith  in  his  revealed 
character  in  every  part  of  it,  and  of  his  ordinances  and  precepts  even 
in  the  things  most  oftensive  to  the  world.  This  is  to  the  honor  of  their 
Lord,  and  is  designed  as  a  testimony  to  men.  Christians  are  not  at 
liberty  to  decline  obedience  to  anything  that  the  Lord  has  appointed, 
out  of  fear  of  the  rej)roach  of  the  world.  On  the  contrary,  they  are 
to  hold  forth  before  all  men  everything  that  God  hath  commanded. 
This  is  different  from  ostentation.  To  attend  to  any  religious  appoint- 
ment to  be  seen  of  men,  is  the  vilest  hypocrisy.  But  to  hold  forth 
the  will  of  God  in  things  that  the  world  hates,  is  true  Christian 
obedience. 

/  am  glad  therefore  on  your  behalf. — So  far  from  suspecting  the 
obedience  of  the  brethren  at  Rome,  the  Apostle  rejoiced  concerning 


C60  ROMANS    XVI.,    20. 

them.  It  was  the  greatest  pleasure  to  liiin  to  hear  of  their  obedience 
.so  extensively  published.  All  Cliri.'^tiaiis  should  imitate  the  Apostle  in 
this  joy.  It  should  be  a  matter  of  rejoicing  to  them  to  hear  of  believers 
in  every  part  of  the  world  fully  obeying  Christ.  The  disposition  which 
the  Apostle  here  manifests,  and  of  which  alone  the  Lord  will  approve, 
is  a  joy  in  hearing  of  Christ  being  honored,  and  the  people  of  Christ 
advanced  in  devotedness  to  his  will.  We  ought  to  be  zealous  for  every 
part  of  our  belief  with  respect  to  the  will  of  God.  But  we  should  be 
on  our  guard  lest  this  should  arise  from  any  selfish  motive,  and  not 
solely  from  love  to  Christ  and  Christ's  people.  Christ  cannot  be  honor- 
ed, and  his  people  cannot  be  profited,  when  they  practise  the  inventions 
of  men  as  the  appointments  of  (Jod.  And  it  is  hurtful  to  believers,  as 
well  as  injurious  to  the  honor  of  Christ,  when  his  people  decline  con- 
formity to  any  part  of  his  will,  either  from  disaffection  to  it,  or  from  a 
desire  to  avoid  the  offence  of  the  cross. 

But  yet  I  ivould  have  you  wise  unto  that  which  is  good. — This  is  the 
reason  why  he  warned  them  against  the  authors  of  division.  The 
Apostle  wished  them  to  be  wise  with  respect  to  that  which  is  good. 
They  ought  not  only  to  understand  the  doctrines  and  ordinances  of 
Christ,  but  also  to  be  aware  of  the  fact,  that  even  in  the  churches  of 
Christ,  there  would  from  lime  to  time  arise  deceivers  to  lead  away  the 
simple.  Had  they  not  been  warned  of  this,  they  might  be  ready  to 
think  that  no  evil  person  could  ever  be  found  among  the  disciples,  who 
would  thereby  be  liable  to  be  ensnared  by  crafty  men.  Simple  corh- 
ccrning  evil. — Simple  here  appears  to  mean,  not  merely  pxire,  as  Dr. 
Macknight  translates  it,  but  simple,  as  opposed  to  wise.  The  two 
words  are  here  evidently  contrasted.  As  to  evil,  the  Apostle  wishes 
the  Christians  to  be  without  cunning,  or  dexterity,  or  skill.  In  this,  it 
was  his  desire  that  they  should  be  quite  unknowing  and  unpractised  in 
the  ways  of  sin. 

V.  20. — And  the  God  of  grace  shall  bruise  Satan  under  your  feet  shortly.  The  grace 
of  our  Lord  Jesus  Christ  be  with  you.     Amen. 

And  the  God  of  peace. — After  the  exhortation  which  the  Apostle  had 
just  given  to  the  saints  at  Rome  to  maintain  peace  among  themselves, 
he  here  designates  their  heavenly  Father,  as  in  the  conclusion  of  the 
preceding  chapter,  the  Cod  of  peace.  God  is  the  God  of  peace,  because 
he  it  is  that  is  the  author  of  all  the  peace  that  his  people  enjoy.  Were  it 
not  for  the  overruling  power  of  the  Lord,  his  people  would  have  no 
rest  at  any  time  in  this  world.  But  the  Lord  Jesus  rules  in  the  midst 
of  his  enemies,  and  he  gives  his  people  peace  in  the  midst  of  their 
enemies.  This  shows  us  that  we  ought  constantly  to  look  to  God  for 
this  peace.  If  we  seek  it  not,  but  grow  self-confident  and  secure, 
dangers  and  troubles  may  arise  from  every  quarter.  Our  only  security 
is  (j!od,  and  our  duty  is  constantly  to  ask  peace  of  him  in  the  midst  of 
a  world  of  trouble.  God  gives  his  people  different  gifts,  but  peace  is  a 
blessing  which  they  all  need,  and  without  which  they  can  have  no  hap- 
piness. We  ought,  therefore,  constantly  to  pray  for  peace  to  God's 
people  all  over  the  world.  We  ought  to  pray  for  the  peace  of  Jerusalem 


ROMANS   XVI.,    20,  661 

as  our  chief  joy..  Instead  of  thinking  it  strange  that  unbeHevers 
should  disturb  us,  or  that  Satan  should  stir  up  confusion  even  among 
Christians,  it  is  owing  to  Almighty  povv^er  that  his  people  have  any 
peace  on  earth. 

Even  in  the  churches  there  w^ould  be  no  peace,  were  it  not  for  God's 
presence.  Such  is  the  cunning  of  Satan  and  the  remaining  ignorance 
and  corruption  of  the  Lord's  people,  that  Satan  would  keep  them  in 
continual  broils,  if  God  did  not  powerfully  counteract  him.  God  is 
here  called  the  God  of  peace,  with  a  peculiar  reference  to  the  factious 
persons  against  whom  the  believers  were  warned  in  the  preceding  con- 
nection. The  emissaries  of  Satan  strive  to  distract  the  churches,  but 
God — the  God  of  peace — counteracts  their  wicked  designs.  When  it 
is  considered  that  there  is  so  much  remaining  evil  in  the  best  of  the 
children  of  God,  it  is  amazing  that  they  ever  have  peace.  But  it  is 
the  presence  of  God  that  gives  them  any  degree  of  peace.  Were  it 
not  for  this,  no  church  could  continue  one  day  in  peace. 

Shall  bruise  Satan  under  your  feet. — Christ,  the  seed  of  the  woman, 
bruised  the  head  of  the  serpent,  and  his  people  will,  through  Christ, 
bruise  Satan  likewise.  The  word  Satan  signifies  adversary.  The  term 
Devil  means  calumniator  or  accuser.  He  accuses  the  brethren  before 
God  day  and  night.  He  is  called  Leviathan,  the  Serpent,  the  great 
Dragon,  the  old  Serpent,  the  Te?npter,  Beelzebub,  a  Murderer,  a  Liar, 
Prince  of  this  world.  Ruler  of  darkness,  God  of  this  world.  Prince  of 
the  power  of  the  air,  Belial,  the  Angel  of  the  bottomless  pit,  whose 
name  in  the  Hebrew  tongue  is  Abaddon ;  but  in  Greek  hath  his  name 
Apollyon,  that  is,  a  destroyer. 

The  Apostle  here  encourages  the  believers  to  sustain  the  combat 
against  Satan,  their  mortal  enemy,  who  does  everything  in  his  power  to 
disturb  their  peace,  and  to  tempt  them  to  all  evil.  There  were  two 
victories  to  be  obtained  over  Satan.  By  the  first,  his  head  was  to  be 
bruised  under  the  feet  of  Jesus  Christ ;  and  by  the  second,  the  rest  of 
his  body  will  be  bruised  under  the  feet  of  believers.  Of  the  second 
of  these  victories,  Paul  here  speaks.  In  the  first  prediction  God  speaks 
as  the  Lord  of  Hosts,  the  God  of  war — "  I  will  put  enmity."  The 
war  continues  till  the  bruising  of  Satan's  head  has  taken  place  and  his 
empire  is  overthrown,  and  when  it  is  subverted,  peace  is  made,  and 
God  is  the  God  of  peace.  As,  then,  the  seed  of  the  woman  has  bruised 
the  head  of  the  serpent,  so  his  people  will,  through  Christ,  likewise 
bruise  Satan.  The  Apostle  says  not  toe  shall  bruise  him  under  our  feet, 
but  God  shall  do  it ;  yet  he  says  not  he  shall  bruise  him  under  his  oion 
feet,  but  under  yours.  The  victory  shall  be  ours  though  wrought  by 
him  ;  and  he  shall  do  it  shortly.  The  God  of  peace  shall  subdue  that 
grand  disturber  of  our  peace,  and  shall  give  us  perfect  victory,  and  after 
it  endless  peace  ;  he  shall  free  us  of  this  trouble  and  molestation.  It 
is  not,  then,  in  our  own  power  that  we  must  encounter  this  adversary ; 
it  is  God  who  bruises  him  under  our  feet.  "  We  wrestle  not  against 
flesh  and  blood,  but  against  principalities,  against  powers,  against  the 
rulers  of  the  darkness  of  this  world,  against  spiritual  wickedness  in 
high  places  ;"  and  it  is  only  when  covered  with  the  armor  of  God  and 


662  ROMANS    XVI.,    20. 

by  his  power,  thai  wo  can  overcome  enemies  so  formidable.  Dr.  Mac- 
knit^ht  says,  of  the  word  Satan,  that  "  Here  it  is  given  to  the  unbehcv- 
inii;  Jews,  and  also  to  the  Judaisinir  teachers  and  their  adherents,  who, 
for  selfish  purposes,  Ineil  divisions  at  Rome,  ver.  17,  and  in  every 
church  where  they  could  obtain  a  footing;  they  arc,  therefore,  called 
viinisters  of  Satan,''''  2  Cor.  xi.,  15,  &;c.  But  it  is  of  Satan  himself 
that  the  Apostle  speaks.  Though  Satan  works  by  iiis  instruments,  yet 
he  truly  works  ;  and  when  his  instruments  arc  crushed,  he  is  crushed. 
Paul  wrote  this  Epistle,  and  Tcrlius  wrote  it:  the  one  as  dict;iling, 
the  other  as  amanuensis.  ]iul  when  Paul  is  said  to  write  the  Epistle 
wc  arc  not  to  say  that  Paul  means  Tertius.  Satan  works  personally  in 
disturbing  the  churches,  though  his  work  is  carried  on  through  the 
instrumentality  of  men.  He  excites  his  emissaries  and  suggests  his 
devices  to  them,  and  they  arc  successful  through  his  artifices. 

Shortly. — Some  understand  this  of  the  final  victory  that  all  the  Lord's 
people  will  obtain  at  last  over  Satan  and  all  his  emissaries.  But  though 
they  will  not  be  free  from  the  attacks  of  this  sidjlle  adversary  as  long 
as  ihcy  are  in  the  body,  yet  from  the  phrase  "  speedily,"  or  "  shortly," 
as  well  as  from  the  immediate  reference  to  the  power  of  God  in  the 
church,  it  appears  rather  to  refer  to  a  present  victory.  The  meaning, 
then,  is,  that  all  the  churches  of  Christ  are  to  be  hurl  by  factious  people 
rising  up  among  them,  emissaries  of  Satan,  under  the  cover  of  reli- 
gion, and  if  the  church  is  not  led  away  by  the  error  of  Satan,  God,  as 
the  God  of  peace,  will  shortly  deliver  them  from  the  malignant  influ- 
ence of  this  apostate  spirit.  Satan  will  not  be  permitted  to  harass 
them  continually.  It  is  consistent  with  God's  wisdom  to  permit  Satan 
to  try  his  people  ;  but  when  they  are  sufficiently  tried,  they  arc  deli- 
vered from  the  temptation.  So  it  was  with  the  Son  of  (Jod  himself. 
Satan  was  for  a  time  permitted  to  harass  Him,  but  at  last  he  was  dis- 
missed. In  like  manner,  churches  and  individual  Christians  are  all  to 
be  tried  in  various  ways ;  but  if  they  abide  the  trial  they  shall  be  deli- 
vered from  the  temptation,  and,  in  the  most  emphatic  and  extensive 
sense,  they  shall  all  at  last  bruise  Satan  under  their  feel.  They  shall 
obtain  a  complete  victory  over  him  in  the  day  of  the  appearing  of  their 
Almighty  Lord,  who  will  then  finally  consign  him  to  his  awful  punish- 
ment, and  cast  him  into  the  lake  of  fire  and  brimstone.  On  that  day 
the  full  import  of  this  expression  will  be  seen. 

The  grace  of  our  Lord  Jesus  Christ  be  inith  you. — This  form  of 
expression  has  always  been  understood  to  import  the  Deity  of  Jesus 
Christ,  and  justly  it  has  been  so  understood.  It  is  essentially  and 
necessarily  a  prayer  to  our  Lord  Jesus  Christ ;  and  if  he  is  not  God, 
■what  grace  has  he  to  bestow  on  his  people  ?  "  My  grace,"  said  he  to 
Paul  when  praying  to  him,  "  is  sufficient  for  ihcc  ;  for  my  strength  is 
made  perfect  in  weakness."  It  implies  that  there  is  a  constant  supply  of 
grace  to  be  communicated  from  Christ  to  his  people,  and  if  Ciirist  so 
communicates  his  holy  iiilluenccs  to  his  people  in  all  ages,  in  all  coun- 
tries, to  every  individual  of  them,  at  every  instant  of  time,  what  can  he 
be  but  the  Almigiily  God  ?  This  implies  that  they  who  have  been 
bought  by  the  blood  of  Christ,  are  to  be  supplied  with  grace  by  him 


ROMANS   XVI.,    23.  663 

conlinually,  in  order  to  their  standing  in  the  truth.  All  their  perse- 
verance is  in  virtue  of  this.  Of  his  church  it  is  said,  "  I,  the  Lord,  do 
keep  It ;  I  will  water  it  every  moment ;  lest  any  hurt  it,  I  will  keep  it 
night  and  day." 

V.  21. — Timotheus  my  workfellow,  and  Lucius,  and  Jason,  and  Sosipater,  my  kins- 
men, salute  you. 

Timothy  was  a  most  devoted  servant  of  the  Lord  Jesus,  more  of  the 
same  spirit  with  Paul  than  any  of  his  other  fellow-laborers.  The  Apos- 
tle, instead  of  designatinji;  himself  by  the  superiority  of  his  office  v/ith 
reference  to  that  of  Timothy,  calls  him  his  workfellow.  How  different 
is  this  from  the  conduct  of  those  who  seek  earthly  honors  and  distinc- 
tions as  the  servants  of  Christ!  All  Christians  are  not  alike  obedient, 
and,  therefore,  not  all  equally  honored  before  God,  but  their  honor  will 
be  revealed  in  another  world,  though  not  in  this.  The  other  persons 
mentioned  in  this  salutation  were  the  kinsmen  of  the  Apostle,  whom  he 
thus  honorably  recognizes  as  his  relations. 

V.  22. — I,  Tertius,  who  wrote  this  epistle,  salute  you  in  the  Lord. 

The  Apostle  generally  employed  an  amanuensis  to  write  what  he  dic- 
tated. Tertius  wrote  the  Epistle,  but  it  was,  in  all  things,  communicated 
by  Paul,  as  what  Paul  communicated  was  dictated  to  him  by  the  Holy 
Ghost.  Tertius  likewise  salutes  the  brethren.  In  the  Lord. — These 
salutations  were  not  those  of  mere  w^orldly  acquaintance  or  friendship, 
but  in  the  Lord,  that  is,  as  a  member  of  the  body  of  Christ  of  which 
they  w^ere  members.  He  might  have  no  acquaintance  with  any  indi- 
vidual among  them,  yet  he  was  full  of  affection  to  them  as  a  Christian 
brother.  That  conformity  to  the  world  which  the  Scriptures  condemn,  is 
a  conformity  to  things  contrary  to  the  law  of  God.  All  the  innocent 
customs  of  society  may  be  imitated  by  Christ's  people  without  any  sin. 
As  the  people  of  the  world  are  accustomed  to  express  good  will  by  their 
salutations,  so  the  Lord's  people  ought  likewise  to  show  their  love  by 
similar  expressions.  Love  ought  not  only  to  exist  in  the  heart,  but  also 
ought,  on  proper  occasions,  to  be  outwardly  expressed.  Without  this  it 
cannot  edify  or  console  those  who  are  its  objects.  The  people  of  the 
Lord,  then,  ought  to  recognize  one  another,  and  express  their  mutual 
love  in  all  those  ways  usual  among  men. 

V.  23. — Gaius  mine  host,  and  of  the  whole  church,  saluteth  you.  Erastus,  the  cham- 
berlain of  the  city,  saluteth  you,  and  Quartus  a  brother. 

Gains  was  distinguished  for  Christian  hospitality.  The  Apostle  abode 
in  his  house  at  the  time  of  writing  this  Epistle  ;  but  his  hospitality  was 
of  the  most  liberal  and  extensive  kind.  He  is  praised  by  the  Apostle  as 
the  host  of  the  whole  church.  Gaius  also  sent  his  salutations  to  the 
church  at  Rome.  While  Christianity  does  not  destroy  the  difTerent 
orders  in  society,  all  Christians  are  brethren,  and  recognize  each  other  as 
such,  though  of  different  nations  and  of  different  ranks. 

Erastus,  the  chamberlain  of  the  city. — ^This  is  another  personage  of 


664  ROMANS    XVI.,    25. 

distinction,  who  sends  his  salutation  to  the  ])rethren  at  Rome.  He  held 
an  important  offitH'  in  the  city  wIktc  liu  lived.  The  Apnstle  designates 
him  as  cliamht  rlain,  which  might  correspond  in  a  good  measure  to  trea- 
surer. But  in  such  cases,  in  most  instances  no  word  in  one  language 
can  he  found  to  correspond  perfectly  to  that  ol"  another,  hecause  no  two 
countries  may  have  the  same  modification  of  offices.  The  notice  of  the 
oflice  of  p]rastus,  although  in  itself  it  may  appear  trifling,  is  in  reality 
of  great  import ince.  It  shows  us  that  Christians  may  hold  ofiices  even 
under  Heathen  governments,  and  that  to  serve  Christ  we  are  not  to  he 
ohstracted  from  worldly  business. 

Qi/(irfi(.s  a  brother. — The  Apostle  having  no  peculiar  distinction  to 
notice  in  this  person,  calls  him  a  brother.  This  was  a  conniion  name 
for  all  believers,  because  they  are  all  brethren  in  Christ.  It  may  at  first 
sight  appear  superfluous  to  designate  this  person  by  a  characteristic 
belonging  to  all  Christians.  But  though  it  belongs  to  all  Christians, yet 
it  is  not  needlessly  expressed.  The  Apostle  directs  attention  to  this  cir- 
cumstance, that  they  are  brethren,  and  that  it  is  a  real  and  important 
relation.  We  may  know  that  all  Christians  are  brethren,  but  it  is  never- 
theless useful  to  be  reminded  of  this,  as  we  may  be  prone  to  act  towards 
them  in  an  unbrotherly  manner. 

V.  21. — The  grace  of  our  Lord  Jesus  Christ  be  with  you  all.     Amen. 

This  important  prayer  is  repeated  from  ver.  20,  which  shows  us  that 
all  repetition  is  not  vain  repetition  ;  but  that  it  may  mark  a  thing  of 
peculiar  importance.  Three  times  did  our  Lord  employ  the  .^ame  words 
in  his  prayer  in  Gethsemane.  And  the  Apostle,  from  the  abundance  of 
his  heart,  and  his  great  concern  for  the  Christians  at  Koine,  here  within 
a  short  compass,  twice  prays  that  the  grace  of  the  Lord  Jesus  Christ 
might  be  with  them.  Indeed  there  is  great  need  of  such  earnest  peti- 
tions, for  without  the  constant  supply  of  the  grace  of  Chri.st.  we  could 
not  abide  in  him.  Dr.  Macknight  observes,  that  in  the  Syriac  version 
this  benediction  is  omitted  at  the  24th  ver.se,  and  added  at  the  end  of  the 
Epistle.  But  this  has  the  appearance  of  human  wisdom  correcting  the 
language  of  the  Holy  Ghost. 

V.  25. — Now  to  him  that  is  of  power  to  stnblish  you  according  to  my  gospel,  and  the 
preaching  of  Je.sus  Christ,  according  to  tlie  revelation  of  the  mystery,  wliich  was  kept 
eecret  since  the  world  began. 

J^ow  to  him  that  is  of  power  to  stablish  yov. — From  this  we  learn  that 
establishment  in  the  faith  is  not  of  ourselves  but  of  God.  It  requires 
the  power  of  Jehovah  to  establish  his  people  in  the  truth.  So  far  from 
being  able  to  bring  themselves  into  the  faith  of  the  gospel,  they  are  not 
able  to  continue  in  it  without  God.  What  blindness,  then,  is  it  to  boast 
of  the  power  of  man  to  believe  and  to  keep  himself  in  the  truth  !  Power 
to  do  anything  in  the  service  of  God  must  be  communicated  from  above 

Jiceording  to  my  gospel. — Here  we  see  in  what  a  Christian  is  to  be 
estaldished,  namely,  in  the  faith,  according  to  the  gospel  Men  may  be 
established  in  error,  they  may  die  for  human  traditions,  and  have  a  zeal 
of  God,  but  not  according  to  knowledge  ;  but  this  is  of  no  value      Paul 


ROMANS   XVI.,    25.  665 

calls  the  gospel  his  gospel,  to  intimate  that  ditferent  doctrines  would  be 
preached  by  false  teachers  as  the  gospel.  But  all  other  gospels,  except 
that  of  Paul  and  the  other  apostles,  are  false.  Believers  must  be  establish- 
ed in  Paul's  gospel.  How  many  other  gospels  are  now  preached  as  the 
gospel  of  Christ !  yet  none  of  them  can  avail  for  the  salvation  of  the 
soul.  Jind  the  preaching  of  Jesus  Christ. — This  phrase  is  not  the  mere 
repetition  of  the  same  thing.  It  is  indeed  the  same  truth,  but  in  a  dif- 
ferent point  of  view.  In  the  one  it  is  considered  as  the  gospel  or  good 
news,  and  this,  according  to  the  doctrine  of  Paul.  In  the  other  it  is  con- 
sidered as  the  publication  of  the  truth  about  Jesus  Christ.  We  are  to  be 
stablished  according  to  what  the  Apostles  preached  concerning  Jesus 
Christ.  Believers  have  nothing  to  do  with  the  vain  speculations  and 
opinions  of  men  about  the  way  of  saltation.  They  must  believe,  and 
ought  to  be  confirmed  in  the  truth,  according  as  it  was  originally 
preached  by  the  apostles.  The  preaching  of  the  gospel  is  called  preach- 
ing Jesus  Christ,  Acts  v.,  42,  who  is  the  subject  of  the  gospel. 

According  to  the  revelation  of  the  mystery, — This  is  another  view  of 
the  same  truth,  but  not  a  mere  synonymous  expression.  The  gospel  is 
here  considered  as  the  revelation  of  a  mystery.  It  was  couched  in  dark 
figures  under  the  Old  Testament  dispensation,  but  is  now  developed  by 
the  apostles  of  the  Lord.  It  is  first  considered  as  the  gospel,  or  good  news, 
characterized  as  the  gospel  of  Paul  ;  secondly,  as  the  doctrine  preached 
concerning  Jesus  Christ  by  those  whom  he  had  inspired  to  reveal  and 
publish  it;  and  lastly  it  is  considered  as  a  mystery  revealed.  In  this 
there  is  no  tautology.  It  is  designed  to  present  the  same  thing  in  several 
different  aspects.  The  word  mystery  here  refers,  not  as  Dr.  Macknight 
and  many  others  suppose,  to  the  calling  of  the  Gentiles,  but  to  the 
gospel  itself,  which  was  obscurely  revealed  in  the  Old  Testament.  Calvin, 
without  sufficient  ground, states  this  as  a  difficulty,  but  in  reality  there  is 
no  difficulty  in  it.  "  In  what  sense,"  he  says,  "  Paul  calls  the  gospel  a 
hidden  mystery  in  this  passage,  in  Eph.  iii.,  9,  and  Col.  i.,  26,  is  not 
fully  determined  even  among  the  learned.  The  opinion  of  those  who 
refer  it  to  the  calling  in  of  the  Gentiles,  is  the  most  forcible,  to  which 
Paul  himself  expressly  alludes  in  his  Epistle  to  the  Colossians.  I  grant 
this  to  be  one,  but  nof  the  sole  cause  ;  for  I  think  there  is  a  greater  pro- 
bability in  supposing  Paul  to  have  regarded  other  points  of  difference 
between  the  Old  and  New  Testament."  All  these  passages  use  the  word 
mystery  with  the  same  reference  ;  none  of  them  represent  the  calling  of 
the  Gentiles  to  be  the  mystery,  or  the  reason  why  the  gospel  was  called 
a  mystery.  It  is  the  gospel  itself  which  is  called  a  mystery,  in  Eph.  iii., 
9.  The  thing  hid  in  God  from  the  beginning  of  the  world,  was  the 
plan  of  salvation  through  the  death  of  his  Son,  and  the  revelation  of 
it  by  Christ  and  his  apostles  was  making  known  the  manifold  wisdom  of 
God  in  the  redemption  of  his  people.  In  Col.  i.,  26,  it  is  the  gospel 
as  the  word  of  God  that  is  the  mystery.  In  verse  27,  this  mystery 
is  said,  by  the  preaching  of  the  gospel,  to  be  made  known  among  the 
Gentiles,  just  as  in  the  verse  before  us.  The  calling  of  the  Gentiles  is 
not  called  a  mystery. 

Kept  secret  since  the  world  began,  or  in  eternal  times ;  that  is,  in  all 


666  ROMANS    XVI.,   26. 

])rec('(lin;ji;  elernity. — The  common  version  very  well  expresses  the  mean- 
ing. Tlu'  translation  of  J)r.  Macknight,  "  the  times  of  the  ages,"  is  an 
uncouth  expression,  and  founded  on  views,  which  as  stated  l)y  him  are 
(piite  lancilul.  The  mystery  kept  secret  w;is  the  hidden  sense  of  the  Old 
Testanit  nt  dispensation,  which  all  pointed  to  the  kingdom  of  Cnn\,  hut 
still  left  it  concealed  under  various  historical,  j)roj)hetical,  and  1}))ical 
representations.  The  whole  of  the  Old  Testament,  indicating  tiic  tiuth 
which  is  revealed  in  the  New,  may  properly  he  termed  a  paraljJe,  the 
meaning  of  which  is,  that  it  conveys  information  embodied  in  an  action 
designed  to  represent  some  truth  called  the  moral,  or  mystery.  This 
method  of  parabolical  instruction,  Jesus  Christ  himself,  as  had  been  pre- 
dicted, Psal.  Ixxviii.,  2;  Matt,  xiii.,  35,  adopted  towards  the  multitude, 
concealing  under  it  the  mysteries  to  which  he  referreih  When  "  his  dis- 
ciples asked  him,  saying,  what  might  this  parable  be  ?"  "  He  said,  unto 
you  it  is  given  to  know  the  mysteries  of  the  kingdom  of  God,  but  to 
others  in  parables,  that  seeing  they  might  not  see,  and  healing  they 
might  not  understand."  Thus  the  mystery,  or  concealed  sense  of  what 
he  said,  was  kept  secret  from  them.  It  is  to  the  Old  Testament,  taken 
as  a  whole,  that  our  Lord  seems  to  refer,  when  he  says,  "  Know  ye  not 
this  parable,  and  how  then  will  ye  know  all  parables?" 

V.  'iCt. — But  now  is  made  nianirost,  and  l)y  tlie  scriptures  of  the  prophets,  according 
to  the  commandment  of  the  everlastitig  God,  made  known  to  all  nations  for  the  obedi- 
ence of  faith. 

But  now  is  made  manifest. — Mr.  Stuart  construes  the  words  translated 
"the  scriptures  of  the  prophets,"  with  "  made  manifest,"  and  translates 
thus  :  "  But  is  now  revealed  by  the  scriptures  of  the  prophets,"  ac- 
cording to  the  commandment  of  the  eternal  God."  But  these  words,  "  the 
scriptures  of  the  prophets,"  are  evidently  to  be  construed  with  "  made 
known."  He  observes,  that  "  the  Apostle  refers  to  the  most  ancient  times, 
before  any  revelation  was  given,  as  the  xf'""  '"'^"""  next  to  the  Messianic 
prophecies,  contained  in  the  Old  Testament."  But  this  is  a  forced  view. 
In  the  text,  there  is  no  appearance  of  dividing  the  times  of  the  Old  Testa- 
ment dispensation  from  ancient  times.  All  the  times  preceding  Christ 
are  included  in  the  words  translated  in  our  version,  "  since  the  world 
began."  and  by  Mr.  Stuart,  "  ancient  ages."  The  revelation  of  the 
Messiah  in  the  Old  Testament  could  not  be  spoken  of  as  now  revealed. 
There  was  now  a  new  revelation.  In  the  time  of  the  Old  Testament  the 
mystery  of  the  Messiah  was  couched  in  figure  and  in  prophecy. 
The  Alessiah,  indeed,  was  in  a  certain  degree  discovered  by  Moses 
and  the  prophets,  but  he  was  not  made  manifest.  This  was  tlone 
w^hen  he  himself  appeared.  The  mystery  of  Christ  and  of  the 
gospel  is  always  spoken  of  in  the  New  Testament  as  being  mani- 
fested then,  and  not  in  the  former  dispensation.  In  the  same 
manner,  although  the  bringing  in  of  the  "  everlasting  righteousness," 
namely,  the  righteousness  of  God,  Rom.  i.,  17,  was  predicted  by  the 
Prophet  Daniel  ix.,  24,  and  so  often  made  mention  of  by  Isaiah,  yet 
Isaiah  speaks  of  it  as  not  yet  revealed  or  made  manifest,  but  as  shortly 
to  be  so.     "  Thus  saith  the  Lord,  keep  ye  judgment,  and  do  justice : 


ROMANS    XVI.,    26.  667 

for  my  salvation  is  near  to  come,  and  my  righteousness  to  be  revealed," 
Isaiah  Ivi.,  1.  And  in  accordance  with  this,  Paul  in  this  Epistle,  chap, 
i.,  17,  and  iii.,  21,  declares,  that  7ww  it  is  revealed.  "  But  now  the 
righteousness  of  God  without  the  law  is  manifested,  being  witnessed  by 
the  law  and  the  prophets."  This  corresponds  with  what  the  Apostle 
here  announces  respecting  the  manifestation  of  the  mystery  of  the  gos- 
pel. Until  the  Sim  of  Righteousness  arose,  all  the  testimonies  of  the 
prophets  were  as  "  a  light  that  shineth  in  a  dark  place  ;"  but  they  came 
to  be  plainly  confirmed,  2  Peter  i.,  19,  by  the  appearing  of  our  Saviour, 
Jesus  Christ,  who  hath  abolished  death,  and  brought  life  and  immortality 
to  light  through  the  gospel. 

Jlnd  by  the  Scriptures  of  the  prophets  made  known  to  all  nations. — 
Dr.  Macknight  justly  construes  these  words,  not  with  the  words  "  made 
manifest,"  like  Mr.  Stuart,  but  with  "  made  known."  But  as,  probably, 
it  did  not  appear  to  him  obvious  how  the  mystery  was  now  made  known 
by  the  Scriptures  of  the  prophets,  he  uses  violence  to  evade  this  sense 
of  the  expression.  He  makes  a  transposition  in  translating  the  words 
which  is  not  justifiable,  and  renders  the  passage  thus  :  "  But  is  now 
made  manifest,  and  by  the  command  of  the  eternal  God,  in  the  pro- 
phetic writings,  is  made  known  to  all  the  Gentiles,  in  order  to  the 
obedience  of  faith."  This  not  only  deranges  the  order  of  the  Apostle's 
words,  but  also  gives  a  translation  that  is  not  warrantable.  He  renders 
the  phrase  not  through  or  by  the  Scriptures,  but  "  in  the  Scriptures." 
This  bends  the  words  of  the  Apostle  to  a  supposed  meaning.  But  what- 
ever difficulty  may  appear  in  the  affirmation  that  the  mystery  is  now 
made  known  by  the  writings  of  the  prophets,  yet  as  this  is  what  the 
Apostle  has  said,  our  duty  is  to  search  for  its  signification,  and  not  arbi- 
trarily to  force  on  the  words  a  translation  which  is  unnatural.  The 
meaning  appears  to  be,  that,  by  the  fulfilment  of  the  prophetical  writ- 
ings, which  had  now  taken  place,  such  a  light  was  thrown  on  these 
writings,  that  by  them  the  mystery  which  was  in  perfect  consistency 
with  their  representations,  was  made  known.  In  the  same  way,  the 
Apostle  Peter,  besides  referring  to  the  voice  from  heaven,  which  was 
heard  by  him  and  the  other  Apostles,  on  the  holy  mount,  appeals  to  the 
word  of  prophecy,  not  as  "  more  sure," — a  sense  which  would  be  de- 
grading to  the  apostolic  testimony,  than  which  nothing  can  be  more 
sure — but  as  made  more  firm,  or  confirmed  by  its  accomplishment.  The 
revelation  now  made  of  the  mystery  of  Christ  and  of  the  gospel,  by  the 
Apostle,  was  through  the  prophetical  writings,  inasmuch  as,  though  he 
was  as  fully  inspired  as  the  prophets  themselves,  he  proved  his  doctrines 
by  the  Scriptures,  and  pointed  to  them  as  containing  in  prediction  what 
was  now  accomplished.  This  is  a  characteristic  feature  in  the  teaching 
of  the  Apostles — a  feature  which  to  many  has  appeared  strange.  In  the 
same  way  as  Paul  here  declares  that  the  mystery  was  made  known  by 
the  Scriptures  of  the  prophets,  Peter  affirms  that  the  prophets  prophesied 
of  the  grace  that  should  come  to  us. 

According  to  the  commandment. — The  publication  of  the  gospel  was 
by  God's  special  command,  and  by  the  injunction  of  God  it  was  to  be 
made  known  to  all  nations.     Thus  the   interest  of  the  Gentiles,  in  the 


668  ROMANS    XVI.,    27. 

salvation  of  the  <jjospcl,  i.s  inadi-  to  rt-st  nn  the  direct  authority  of  God. 
The  Jews  were  prone  to  consider  the  blessings  of  the  Messiah  as  con- 
fined to  themselves;  but  they  had  no  warrant,  or  even  plausible  pretext, 
for  this  error  in  their  own  Scriptures.  Of  the  vverlastin^  God,  or  eter- 
nal (iod. — (lod  is  distint^uislied  from  all  besides  as  eternal.  All  other 
objects  that  have  been  woisl)ip|H(l,  and  all  other  beings  had  a  bt-ginning. 
God  is  without  beginning  as  well  as  without  end.  For  tin'  ohvdicncc  of 
filth. — That  is,  to  be  believed  ;  for  to  believe  is  to  obey  the  gospel. 
The  conmiand  of  the  gospel  is  to  believe  in  the  Lord  Jesus  Christ. 
Every  one  who  believes  in  him  obeys  the  gospel. 

V.  27. — To  God  only  wise,  be  glory  through  Jesus  Christ  for  ever.     Amen. 

To  God  only  tnse. — There  are  three  different  ways  in  which  the 
words  in  the  original  are  translated.  God  only  wise,  according  to  our 
version  ;  or  llie  only  wise  God  ;  or  the  wise  God  alone.  Between  the 
first  and  the  second  there  is  only  this  difference,  that  the  one  represents 
God  as  the  only  wise  being,  and  the  other  as  the  only  wise  God.  Dr. 
IMacknight's  objections  to  the  common  version,  and  his  reasons  for  the 
adoption  of  the  third  translation,  do  not  seem  convincing.  When  God 
is  called  the  only  wise  God,  it  may  not  imply  as  he  alleges,  that  there 
are  some  gods  who  are  not  wise,  but  that  the  character  of  God,  as  ex- 
hibited in  the  Scriptures,  is  the  only  character  that  ascribes  wisdom  in 
proportion  to  God.  The  gods  of  the  Heathen  are  not  wise.  The  god 
of  the  Athei.st  is  not  wise.  The  god  of  the  Arian  is  not  wise.  No 
view  ever  given  of  the  Divine  character  exhibits  the  infinite  wisdom  of 
God  in  redemption,  but  that  which  is  found  in  the  gospel.  The  ex- 
pres.sion,  God  only  wise,  does  not-  imply,  as  Dr.  Macknight  again 
alleges,  that  God  possesses  no  perfection  but  wistlom.  It  means  that 
God  is  the  only  w'ise  being.  Yet,  John  xvii.,  3,  where  the  word 
rendered  God  is  similarly  situated,  seems  to  favor  the  second  mode  of 
translating  the  words,  as  in  1  Tim.  i.,  17 ;  Jude  25. 

Be  glory,  throygh  Jesus  Christ,  for  ever.  .^men. — All  the  glory  that 
will  redound  to  God,  through  the  ages  of  eternity,  from  the  salvation  of 
sinners,  proceeds  through  Jesus  Christ.  Through  him  it  is  manil"ested. 
It  is  through  Jesus  Christ  that  we  ought  to  ascribe  to  God  the  glory. 
In  Jesus  Christ  all  things  are  united  which  are  in  heaven  and  which  are 
on  earth, — not  only  saints  but  angels.  Christ  is  "  the  power  of  God, 
and  the  wisdom  of  God."  "  God  hath  sliined  in  our  hearts,  to  give  the 
light  of  the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ." 
All  this  shows  that  Jesus  Christ  is  God,  for  Christ's  work  is  the  glory 
of  the  Father,  because  he  is  one  with  him.  In  the  same  way  Jude  con- 
cludes his  Epi.stle — "  To  the  only  wise  God,  our  Saviour,  be  glory  and 
majesty,  dominion  and  power,  both  now*  and  ever.     Amen." 


STATE    OP   THE    HEATHEN   WORLD,    ETC.  669 


STATE  OF  THE  HEATHEN— SANCTIFICATION  OF 
THE  SABBATH. 

In  the  first  and  second  chapters  of  this  Epistle  to  the  Romans,  the  de- 
plorable state  of  the  heathen  world,  without  the  written  law,  is  pointed 
out.  In  the  fourteenth  chapter,  reference  is  made  to  certain  days  that 
may  either  be  regarded  or  not,  without  a  violation  of  tiie  law  of  God, 
which  it  is  necessary  to  show  has  no  connection  with  the  observance 
of  the  weekly  Sabbath.  Both  of  these  subjects  are  of  such  practical 
importance,  that  a  more  enlarged  consideration  of  each  of  them  is  here 
subjoined  than  could  with  propriety  have  been  given  in  the  exposition 
of  these  chapters.  The  condition  of  the  nations  destitute  of  divine 
revelation,  while  it  presents  a  most  impressive  view  of  the  value  of  that 
gospel  by  which  life  and  immortality  are  brought  to  light,  furnishes  a 
powerful  argument  in  favor  of  Christian  missions,  and  a  cogent  reason 
for  unfeigned  gratitude  to  the  Sovereign  Disposer  of  all  events  who  has 
cast  our  lot  in  an  age  and  country  in  which  the  light  of  the  gospel 
shines.  To  every  Christian,  the  permanent  obligation  of  sanctifying 
the  Sabbath  is  a  subject  of  the  deepest  interest,  and  whatever  tends  to 
render  this  duty  in  the  smallest  degree  doubtful,  must  be  productive  of 
the  most  pernicious  consequences. 


THE  STATE  OF  THE  HEATHEN  WORLD  DESTITUTE 
OF  THE  GOSPEL. 

While  it  is  on  all  hands  admitted  that  the  knowledge  of  the  gospel  is 
highly  beneficial,  there  are  many  who  may  hold  that  it  is  not  indis- 
pensable to  salvation.  This  opinion  is  opposed  to  the  whole  testi- 
mony of  the  Scriptures,  whether  they  refer  to  the  way  of  salvation,  or 
to  the  condition  of  all  who  are  strangers  to  the  gospel.  From  every 
part  of  the  word  of  God,  it  is  obvious  that  salvation  comes  to  none  of 
the  human  race  in  any  other  way  than  through  the  knowledge,  more  or 
less  clear,  of  the  Messiah,  before  or  after  his  advent.  "  Neither  is 
there  salvation  in  any  other :  for  there  is  none  other  name  under  heaven 
given  among  men  whereby  we  must  be  saved."  Multitudes,  however, 
are  unwilhng  to  admit  that  salvation  should  be  so  limited  in  its  extent 
as  to  be  confined  to  those  who  have  enjoyed  the  advantage  of  a  revela- 
tion with  respect  to  the  Messiah.  They  have,  therefore,  endeavored  to 
show  that  the  benefits  of  Christ's  death  may  be  available  to  those  whom 
they  term  the  virtuous  in  all  nations,  even  although  they  have  heard 
nothing  of  the   revelation   of    mercy.     Some   comm'entaries    on    the 


670  THE    STATE    OF    THE    HEvTilEN    WORLD 

Epistle  to  the  Romans  appear  to  have  this  object  chiefly  in  view,  and 
labor  to  prove  thai  the  faith  through  which  a  sinner  is  saved  may  be 
found  in  the  heathen,  as  well  as  in  the  Cliristian.  Faith,  they  attempt 
to  sl;o\v,  is  not  the  belief  of  the  Irnth  respecting  the  Messiah,  or  the 
belief  of  anv  particular  truth,  but  a  geiicral  reliance  on  God,  so  far  as 
he  is  known,  and  a  desire  to  discover  and  to  obey  his  will.  Even  were 
this  a  jusl  account  of  saving  failh,  it  would  not  avail  one  of  all  the 
heathen  world.  There  is  not,  of  all  the  sons  of  Adam,  any  one  who 
naturally  desires  to  know  and  to  do  the  will  of  God.  But  this  account 
of  faith  is  utterly  unscriptural  and  false.  It  is  faith  in  God,  as  mani- 
fested in  the  Messiah,  to  which  salvation  is  attached,  and  this  is  so  clear 
from  every  part  of  IScripture,  that  he  may  run  that  readcth. 

Some  who  reject  with  abhorrence  the  error  for  which  Dr.  Macknight 
contends,  which  represents  saving  faith,  as  altogether  abstracted  from 
the  t)clief  of  the  gospel,  and  as  applicable  to  Heathens  as  well  as  to 
Christians,  are  yet  unwilling  to  abandon  the  idea  of  the  salvation  of 
Pagans.  While  they  allow  that  this  is  not  positively  taught  in  the 
Scriptures,  they  allege  that  there  is  nothing  said  to  the  contrary.  The 
extending  or  not  extending  of  the  salvation  of  Jesus  to  nations  that 
have  not  heard  of  him,  is,  as  they  think,  a  matter  on  which  the  Scrip- 
tures are  silent — a  deep  mysterious  point  which  the  human  inind 
cannot  determine.  But  whatever  may  be  the  truth  on  this  subject,  it 
presents  no  myster}'.  It  is  a  matter  of  divine  testimony  as  simple  as 
anything  that  can  be  testified.  The  mysterious  doctrines  of  Scripture 
continue  to  be  mysterious  even  after  they  are  most  clearly  revealed. 
But  in  this  point,  there  is  no  mystery.  If  the  Scriptures  declare  that 
some  Heathens  may  be  saved  without  anv  knowledge  of  a  Saviour, 
the  truth  is  to  be  received  on  the  divine  testimony.  If  they  teach  the 
contrary,  they  must  be  submitted  to  with  humility.  If  nothing  be 
either  said  or  implied  on  ihp  subject  in  the  language  of  Scripture,  then 
nothing  can  be  decided,  not  because  the  matter  is  mysterious,  but  be- 
cause there  is  no  evidence.  But  that  the  Scriptures  are  not  silent  on 
this  subject,  and  that  they  declare  the  condemnation  of  unenlightened 
heathens  in  the  most  express  terms,  appears  as  clear  as  language  can 
make  it.  To  allege  that  the  thing  is  undecided  by  the  divine  testimony, 
is  to  shut  our  eyes  against  the  plainest  revelation. 

Immediately  after  the  entrance  of  sin,  animal  sacrifices  were  in- 
stituted as  the  principal  type  or  representation  of  the  way  of  salvation 
announced  in  the  first  promise,  which  was  to  be  elTected  by  him  who 
was  to  put  away  sin  by  the  sacrifice  of  himself.  The  history  of  Cain 
and  Abel,  the  two  men  first  born  in  the  world,  evidently  proves  that  it 
was  only  in  virtue  of  that  great  sacrifice  afterwards  to  be  offered,  that 
God  holds  communion  with  guilty  man.  Cain  olTcred  to  God  the 
fruits  of  the  earth,  but  by  not  presenting  an  animal  in  sacrifice,  he 
showed  that  he  had  no  respect  for  that  atonement  which  the  sacrifice 
of  animals  was  appointed  to  prefigure.  This  proved  that  he  did  not 
believe  the  truth  exhibited  in  that  institution,  and  his  oblation  was  re- 
jected. Abel,  on  the  other  hand,  olTercd  of  the  firstlings  of  his  flock, 
thus  so  cmnly  acknowledging  that  he  was  a  sinner,  and  approaching 


DESTITUTE  OF  THE  GOSPEL.  671 

God  in  the  way  appointed  to  represent  the  atonement  to  be  made  for 
sin,  Hob.  xi.,  4  ;  for  "  it  is  the  blood  that  maketh  an  atonement  for  the 
soul,"  Lev.  xvii.,  11;"  and  without  shedding  of  blood  is  no  remis- 
sion," Heb.  ix.,  22.  At  the  very  opening  of  the  Scriptures,  then,  the 
manner  of  deliverance  from  sin  and  Satan,  and  of  acceptance  by  God, 
was  indicated  in  a  promise  and  illustrated  by  an  example 

All  who  believed  in  the  first  promise  were  justified  by  faith,  as  we 
see  liy  various  examples  contained  in  the  11th  chapter  of  the  Epistle 
to  the  Hebrews,  and  became  heirs  of  the  righteousness  ivhich  is  by 
faith.  By  the  covenant  with  Abram,  and  by  means  of  the  Mosaic 
dispensation,  a  further  discovery  was  made  respecting  the  accomplish- 
ment of  that  promise.  But,  although  the  Israelites  were  bound  to 
receive  men  of  every  nation  who  desired  to  unite  with  them,  no  com- 
mand to  this  purpose  was  given  to  the  Gentiles.  If  the  Gentiles 
retained  and  believed  the  ancient  tradition  of  the  first  promise,  or  be- 
lieved in  the  righteousness  of  which  Noah  was  a  preacher,  it  was  as 
efficacious  for  their  salvation,  as  these  had  been  in  the  beginning. 
Melchisedec  was  a  "  priest  of  the  Most  High  God."  Jetliro,  the 
fatiier  in-law  of  Moses,  although  he  did  not  join  himself  to  Israel,  was 
an  accepted  worshipper  of  God,  as  we  learn  by  the  communion  which 
Moses  and  the  Princes  of  Israel  had  with  him  in  sacrifice.  Rahab 
was  justified  by  faith,  before  being  united  to  Israel.  Tlie  Magi  who 
came  from  the  East  adored  the  promised  Messiah  as  soon  as  he  ap- 
peared in  the  world,  and  were  honored  to  be  the  first  heralds  of  his 
appearance  to  Israel. 

In  setting  apart  the  nation  of  Israel,  and  conferring  on  that  people 
peculiar  privileges,  it  was  not  the  design  of  God  to  exclude  the  rest  of 
the  world  from  communion  with  himself,  but  to  preserve  the  true  light 
"  till  the  seed  should  come  to  whom  the  promise  ivas  made.''''  And  it 
was  always  a  truth  that  with  God  there  is  no  respect  to  persons,  but 
that,  in  every  nation,  he  who  feared  him  and  wrought  righteousness 
was  accepted  of  him.  For,  *'  in  Jesus  Christ,  neither  circumcision 
availeth  anything,  nor  uncircumcision,  but  faith  which  workelli  by 
love."  Of  this  truth,  the  example  of  Abraham  is  recorded  in  the  Scrip- 
tures as  a  proof,  since  he  was  justified  by  faith  before  he  was  circum- 
cised. 

In  order  to  prove,  from  the  Scriptures,  that  men  may  be  saved  with- 
out the  knowledge  of  the  revelation  of  mercy  in  the  Gospel,  communi- 
cated either  orally  or  in  writing  before  or  after  the  coming  of  Christ,  it 
is  customary  to  appeal  to  the  case  of  Cornelius.  But  to  such  an 
opinion,  no  countenance  is  given  by  what  is  said  of  that  centurion  in 
the  Acts  of  the  Apostles,  which  is  entirely  consistent  with  every  other 
part  of  Scripture.  As,  however,  very  mistaken  notions  of  Cornelius 
are  entertained  by  many,  it  is  proper  to  consider  at  some  length  what 
is  recorded  concerning  his  history. 


672  THE    STATE    OF    THE    HEATHEN    WOULD 


CASE  OF  CORNELIUS. 

We  arc  informed,  Acts  x.,  lliat  Cornelius  lived  in  Cesarea,  in  the 
neighborhood  of  Jerusalem  ;  that  he  was  a  devout  man,  and  one  that 
feared  God,  who  gave  much  uhns  to  the  people,  and  prayed  to  God 
ahvay  ;  that  his  prayers  and  his  alms  came  vp  for  a  meryioriol  before 
God ;  that  he  was  a  just  man,  and  of  good  report  among  all  tlie  nations 
(f  the  Jeivs  ;  and  that  he  teas  acquainted  ivith  the  word  ivhic.h  God  sent 
unto  the  children  of  Israel  after  the  baptis?n  of  John,  preaching  peace 
by  Jesus  Christ. — After  all  this,  although  Cornelius  was  a  Gentile,  and 
uncircumciscd,  it  would  be  contrary  to  the  whole  tenor  of  Scripture 
had  he  not  been  accepted  of  God,  who  is  equally  the  (iod  of  Jews  and 
of  Gentiles.  But  his  acceptance  with  CJod  is  in  perfect  conformity  to 
all  that  the  gospel  declares  concerning  the  salvation  of  men. 

\st,  Cornelius  was  a  devout  man  {*vai0r,{),  Acts  x.,  2,  that  is,  godly, 
pious. — This  word  is  found  only  in  three  other  passages  in  the  New 
Testament — in  the  same  chapter,  verse  7,  where  it  characterizes  one 
of  the  servants  of  Cornelius  :  and  again,  in  the  book  of  Acts  xxii.,  12, 
where  it  is  applied  to  Ananias,  who  is  expressly  called  "  a  disciple," 
and  who  received  from  the  Lord  the  singular  honor  of  being  charged 
with  his  first  message  to  the  Apostle  Paul.  Finally,  this  expression  is 
employed  in  the  2d  Epistle  of  Peter  ii.,  9,  where  that  Apostle  desig- 
nates by  this  epithet  the  servants  of  God,  whom  he  knoweth  how  to 
deliver  out  of  temptations,  and  who  are  there  opposed  to  the  unright- 
eous. The  application,  therefore,  of  this  epithet  to  Cornelius,  is  of 
itself  sufficient  to  determine  his  character  as  one  who  was  justified  by 
faith  ;  for  we  know,  that  all  those  who  arc  justified,  are  till  the  moment 
of  their  justification  {aatPns)  ungodly,  Rom.  vi.,  5,  which  is  the  oppo- 
site of  [tvatPrii)  godly*  Here,  then,  we  have  full  proof  that  Cornelius 
was  a  justified  believer. 

2(/,  Cornelius  was  one  that  feared  God. — When  the  Scriptures  make 
use  of  this  expression,  it  always  respects  the  true  (Jod  ;  Cornelius, 
tlierefore,  is  here  represented  as  fearing  Jehovah,  the  God  of  Israel. 
It  is  the  character  of  all  who  are  wicked,  or  in  their  unregenerated 
state,  "  there  is  no  fear  of  God  before  their  eyesT  On  the  other  hand, 
it  is  a  promise  made  by  God  to  all  his  people,  that  he  will  put  his  fear 
in  their  hearts  ;  Jeremiah  xxxii.,  40.  It  is  declared  to  the  praise  of  the 
churches  in  Judea,  that  they  walked  in  the  fear  of  the  Lord,  which  is 
connected  with  the  comfort  of  the  Holy  Ghost ;  Acts  ix.,  31.  It  is  by 
grace  that  the  children  of  God  serve  him  acceptably  with  reverence 
and  godly  fear  ;  Heb.  xii.,  28.  There  is  not  a  more  definite  charac- 
teristic of  a  believer  than  the /car  of  God. 

'3d,  Cornelius  gave  ?nuch  alms  to  the  people. — This  declaration  con 
cerning  him  is  made  in  connection  with  that  of  his  fearing  God;  and 
immediately  afterwards  it  is  noted,  that  this  service  was  accepted  of 

*  See  Titus  ii.,  12,  aatfftta,  ungodliness,  in  opposition  to  which  the  gospel  teaches  to 
live  twtfiut,  godly  ;  and  see  2  Tim.  iii.,  12. 


DESTITUTE  OF  THE  GOSPEL.  673 

God,  proving  that  it  was  good  in  his  sight.  But  no  work  is  recognized 
in  Scripture  as  good  and  acceptable  to  God,  except  it  proceeds  from 
faith.  Tiie  expressions,  good  works  and  loell-doing,  arc  not  employed 
in  the  New  Testament  to  signify  any  moral  virtue  practised  by  those 
who  do  not  believe  the  gospel,  nor  any  works,  but  such  as  are  the 
fruits  of  the  Holy  Spirit.  The  only  passage  which  appears  an  excep- 
tion to  this  is,  Rom.  xiii.,  3.  The  children  of  God  are  saved  by  grace 
through  faith.  They  are  the  workmanship  of  God,  created  in  Christ 
Jesus  unto  good  ivorks,  which  God  hath  before  ordained  that  they 
should  walk  in  them.  In  the  same  chapter  of  the  Epistle  to  the 
Hebrews,  where  the  Apostle  says,  that  without  faith  it  is  impossible  to 
please  God,  he  refers  to  the  memory  of  those  who  through  faith 
wrought  righteousness. 

4th,  Cornelius  prayed  to  God  alivay. — Men  may  worship  an  un- 
known God,  or  a  God  of  their  own  imagination,  but  they  cannot  pray 
to  the  true  God,  without  believing  in  him  as  he  hath  revealed  himself 
to  man.  Without  faith,  it  is  impossible  to  please  him  ;  for  he  that 
Cometh  to  God  must  believe  that  he  is,  and  that  he  is  a  rewarder  of 
them  that  diligently  seek  him.  And  this  last  proposition  no  one  can 
believe  without  express  Divine  testimony ;  for  there  is  no  other  means 
of  knowing  this  fact.  Nor  can  we  believe  that  God  is  what  he  really 
is,  without  the  knowledge  of  that  revelation  of  his  character  which  he 
has  vouchsafed.  Faith  is  not  a  conjecture,  or  a  doubtful  opinion,  but 
a  persuasion  and  cordial  reception  of  the  truth  of  what  God  has  de- 
clared. On  this  subject,  the  wisest  of  the  ancient  philosophers  were 
entirely  ignorant.*  The  world  by  wisdom  kneiu  not  God. — How  a 
sinner  could  be  justified,  a  subject  on  which  the  works  of  creation,  and 
the  work  of  the  law  written  in  the  heart,  are  silent ;  how  such  an 
one  could  approach  to  God,  who  is  holy  ;  what  communion  could  be 
established  with  him  ;  and,  above  all,  on  what  foundation  man  could 
hope  for  a  reward  from  God — are  questions  which  none  but  God  could 
answer.  The  things  of  God  knoweth  no  man  but  the  Spirit  of  God. 
How,  then,  shall  they  call  on  him  in  luhom  they  have  not  believed  1 
Besides,  in  order  to  be  heard  as  was  Cornelius,  a  man  must  ask  in 
faith,  nothing  wavering  ;  for  he  that  ivavereth  is  like  a  wave  of  the 
sea,  driven  with  the  wind  and  tossed  ;  for  let  not  that  man  think  that 
he  shall  receive  anything  of  the  Lord.  But  how  shall  they  believe  in 
Jmn  of  lohom  the ij  have  not  heard?     Rom.  x.,  14. 

bth,  The  prayers  and  alms  of  Cornelius  came  up  for  a  memorial  before 
God  : — Did  ever  the  prayers  and  the  alms  of  an  unbeliever  go  up  before 
God  for  a  memorial  ?  Is  not  the  sacrifice  of  the  wicked  an  abomination 
in  his  sight  ?t     Here,  then,  we  have  a  proof  that  Cornelius  worshipped 

*  "  I  think,"  says  Seneca,  "  we  are  not  only  blind  to  true  wisdom,  but  are  very  dull 
and  slrnv  of  apprehension  in  those  things  which  seem  to  be  discerned  and  understood." 

t  "  Until  Christ's  righteousness  be  imputed  to  you  by  faith,"  says  Mr.  Romaine,  vol. 
vi.,  I'.'j,  "  your  prayei's  are  an  abomination,  and  your  fancied  good  works  are  nothing 
but  sin."  After  (luoting  the  1.1th  article  of  the  Church  of  England,  he  proceeds  :  "  We 
doubt  not  but  tlie  best  of  them — wni-ks  done  before  the  grace  of  Christ — are  only  so 
many  splendid  sins.  They  may  adorn  a  man's  outward  conversation,  may  gain  him  the 
honor  of  men,  but  in  the  eyes  of  God  they  are  of  no  price,  because  they  flow  from  an 

43 


674  THE  STATE  OF  THE  HEATHEN  WORLD 

in  the  faith  of  the  promised  Mediator;  for  no  man  can  come  to  (he 
Father  but  by  liitn.  This  is  a  solemn  truth,  declared  by  Jesus  Christ 
himself,  and  strikingly  held  forth  in  all  the  ceremonial  observances  of 
the  Old  Testament.  iJut  if  Cornelius  was  accepted  by  God  on  account 
of  his  alms  and  prayers,  without  faith  in  the  Messiah,  then  it  follows, 
that,  being  ignorant  of  (lod's  rig/ilcous-ncss,  mid  going  about  to  establish 
his  oicn  righteousness,  he  liad  attained  to  riLjhtcousness  by  the  works  of 
the  law  and  not  by  faith,  in  direct  opposition  to  all  the  Apostle  Paul  has 
declared  in  respect  both  to  Jews  and  Gentiles.  Besides,  it  is  twice  inti- 
mated, that  Cornelius,  on  praying  to  God,  had  respect  to  the  instituted 
worship  at  Jerusalem.  It  is  said  that  he  prayed  at  the  ninth  hour,  which 
was  the  hour  of  prayer  in  the  temple,  Acts  iii.,  1,  and  the  time  of  the 
evening  sacrifice.  What  reason  can  be  assigned  for  this,  but  his  faith  in 
the  Messiah  ?  The  Temple  of  Jerusalem  was  a  remarkable  type  of  the 
Redeemer,  and  the  medium  of  communication  between  God  and  the 
people  of  Israel.  There  alone  the  appointed  sacrifices  could  be  offered, 
and  the  prescribed  worship  rendered  to  God.  When  the  Jews  were  at 
a  distance  from  the  temple,  they  showed  their  respect  for  it,  by  lifting 
up  their  hands  towards  the  Holy  Oracle.  At  its  dedication,  Solomon 
besought  the  Lord  to  hear  from  heaven  the  prayers  of  his  people  when 
they  spread  forth  their  hands  towards  that  house.  Jonas  said,  in  the  belly 
of  the  fish,  "  /  wi/l  look  again  toward  thy  holy  temple  .'"  Daniel  in  a  dis- 
tant land  prayed,  his  tcindows  being  open  in  his  chamber  towards  Jerusa- 
lem ;  and  when,  during  his  prayer,  a  messenger  was  sent  from  Heaven 
to  make  known  to  him  that  remarkable  revelation  concerning  the  birth 
of  the  Messiah,  it  was  "  aboxd  the  time  of  the  evening  oblation."*  It 
was  also  at  the  ninth  hour,  at  the  time  of  that  oblation,  while  Cornelius 
prayed,  that  an  angel  brought  to  him  a  message  from  God.  In  the  dedi- 
cation prayer  of  Solomon,  express  mention  is  made  of  the  stranger  who 
shall  pray  towards  that  house.  ^'^  Moreover,  concerning  a  stranger  that 
is  not  of  thy  people  Israel,  but  cometh  out  of  a  far  country  for  thy  name^s 
sake  (for  they  shall  hear  of  thy  great  name,  and  of  thy  strong  hand, 
and  of  thy  stretched-out  arm),  when  he  shall  come  and  pray  toicards  this 
house,  hear  thou  in  heaven,  thy  dwelling-place,  and  do  according  to  all 

unregenerate  heart.  So  that  works  done  before  we  receive  Christ's  righteousness,  can 
do  nothing  towards  meriting  it,  and  works  done  after  receiving  it,  can  add  nothing  to 
it  It  is  a  free  gift,  therefore  ;  works  done  before  cannot  merit  it.  It  waits  for  no 
q'  Uification,  no  condition  in  the  receiver,  because  it  is  given  to  the  most  unworthy, 
ai  d  is  given  to  sujiply  the  want  of  all  (]u;iIi(ications  and  conditions — it  is  given  to  the 
unrighteous  and  to  the  ungodly.  And  it  wants  no  works  done  after  receiving  to  add  to  it, 
because  it  is  infinitely  perfect.  It  is  the  righteousness  of  God,  and  will  prove  itself  to 
be  from  God  by  its  fruits,  which  fruits  evidence  us  to  be  righteous,  but  do  not  make  us 
so  ;  for  if  they  were  to  make  us  rigiiteous  but  in  part,  that  would  be  going  about  to 
establish  our  own  righteousness,  and  not  submitting  to  the  righteousness  of  God." 

*  It  was  at  the  same  hour  that  Elijah  oflered  iiis  prayer  and  sacrifice  ;  1  Kings  xviii., 
36.  And  at  the  same  hour  Jesus  Christ  gave  up  the  ghost;  Matt,  xxvii.,  It)  ;  Luke 
xxiii.,  44.  So  exact,  in  this  respect,  was  the  correspondence  between  the  type  and 
what  it  represented.  There  is  a  remarkable  coincidence  too,  between  the  seventy 
years  at  the  end  of  which  the  temporal  deliverance  of  the  Jews  w;is  to  take  place,  and 
the  seventy  weeks  of  years  when  the  great  deliverance  was  to  come.  That  space  of 
time — 4yO  years — includes  ten  Jubilees,  at  the  last  of  which,  not  one  nation  oaly,  but 
all  the  nations  of  the  world  should  hear  the  sound  of  the  gospel  trumpet. 


DESTITUTE  OF  THE  GOSPEL.  675 

that  the  stranger  calleth  to  thee  forP  The  prayers  and  alms,  then,  of 
Cornelius  came  up  before  God,  in  the  name  of  the  same  Mediator 
through  whom  the  prayers  and  the  alms  of  the  people  of  Israel  were 
accepted. 

It  is  said,  Acts  x.,  31,  "  Thy  prayer  is  heard"  This  is  conclusive. 
Not  only  did  the  prayers  of  Cornelius  in  general  find  acceptance  with 
God,  but  the  prayer  that  is  here  said  to  be  heard  must  have  concerned 
the  Messiah.  How  otherwise  could  this  vision  have  been  an  answer  to 
his  prayer  1  The  direction  to  send  for  Peter  to  make  known  to  him  the 
actual  appearance  of  the  Messiah,  is  stated  as  the  answer  to  that  prayer. 
But  it  could  not  have  been  an  answer  to  it,  unless  it  had  concerned  the 
coming  of  the  Messiah.  "Thy  prayer  is  heard.  Send,  therefore,  to 
Joppa."  The  things  which  he  learned  by  sending  to  Joppa,  were  the 
things  which  had  formed  the  subject  of  his  supplications.  The  know- 
ledge of  the  Messiah,  as  come  in  the  flesh,  was  the  answer  to  his  prayer. 
It  must  then  have  been  the  object  of  it.  As  beheving  Jews  were  now 
everywhere  looking  for  the  redemption  of  Israel,  what  should  prevent 
Cornelius  from  having  the  same  expectation  1  What  was  there  known  to 
them  that  could  be  unknown  to  him  ?  He  lived  among  them,  while  many 
of  the  Jews  themselves  sojourned  in  distant  countries.  To  suppose  that 
Cornelius  could  not  have  been  saved,  without  hearing  the  words  of  Peter, 
and  that  he  must  have  perished  had  he  died  previously,  is  to  condemn  all 
the  Old  Testament  saints,  without  excepting  Abraham  himself.  Had 
the  salvation  of  Cornelius  been  the  only  object,  this  message,  this  journey 
of  Peter,  and  his  vision  itself,  were  all  unnecessary.  The  grand  object 
of  the  vision  and  extraordinary  message  was  to  instruct  the  Apostle,  and 
to  reconcile  the  Jewish  believers  to  the  calling  of  the  Gentiles. 

Qth,  Cornelius,  whom  his  servant  calls  "  a  just  man,''*  was  "o/"  good 
report  among  all  the  nation  of  the  Jews''  The  same  testimony  is  given 
to  Ananias;  he  had  "  a  good  report  of  all  the  Jews  which  dwelt,""  at 
Damascus.  Another  centurion,  who  was  not  an  Israelite,  was  recom- 
mended to  Jesus,  as  one  who  loved  their  nation,  and  was  worthy  ;  of 
whom  Jesus  said  "  unto  the  people  that  followed  him,  I  say  unto  you, 
I  have  not  found  so  great  faith  ;  no,  not  in  Israel.''  Here  is  a  case 
parallel  to  that  of  Cornelius,  decided  by  the  Lord  himself.  A  just  or 
righteous  man  is  the  most  distinguishing  descriptive  appellation  of  a 
servant  of  God. 

Finally,  Peter  addressed  Cornelius  as  one  who  was  acquainted  with 
"  that  ward  which  God  sent  unto  the  children  of  Israel,  preaching  peace 
by  Jesus  Christ."  "  That  word,"  said  he,  "  ye  know,  which  was  pub- 
lished throughout  Judea,  and  began  from  Galilee  after  the  baptism 
which  John  preached ;  How  God  anointed  Jesus  of  JVazareth  with 
the  Holy  Ghost,  and  vnth  power :  who  went  about  doing  good,  and  heal- 
ing all  that  were  oppressed  of  the  devil ;  for  God  was  with  him," 
Acts  X.,  37.  On  what  ground,  then,  is  it  asserted  that  Cornelius  was 
ignorant  of  the  true  God  1     Not  only  the  whole  tenor  of  Divine  revela- 

*  Besides  the  Lord  Jesus,  who  is  the  Just  One,  there  are  in  Scripture  nine  other 
persons  called  just  or  righteous ;  Abel,  Noah,  Abraham,  Lot,  Simeon,  Joseph,  John 
the  Baptist,  Joseph  of  Arimathea,  and  Cornelius. 


G7G  THE  STATE  OF  THE  HEATHEN  WOULD 

tion,  from  beginning  to  end,  forbids  us  to  entertain  such  an  idea ;  but 
we  fuul  in  the  narrative  itself,  accumulated  proofs  which  demonstrate  the 
contrary. 

And  what  is  the  foundation  on  which,  in  the  face  of  all  these  proofs, 
the  opposite  opinion  is  built?  Solely  on  the  declaration  of  Peter, 
*•  Of  a  truth  I  perceive  that  God  is  no  respecter  of  persons  ;  but  in 
every  nation,  he  that  feareth  him,  and  worketh  righteousness,  is  accepted 
with  /li/n,"  Acts  x.,  34.  We  have  already  seen  who  are  those  that,  ac- 
cording to  the  Scriptures,  fear  God,  work  righteousness,  and  are  accepted 
by  him.  That  God  is  no  respecter  of  persons  is  often  repeated  ;  Paul 
affirms  it  both  of  Jews  and  Gentiles.  In  spite,  however,  of  all  that  had 
been  said  by  the  prophets,  and  notwithstanding  the  express  command- 
ment given  by  the  Lord  Jesus  Christ  himself  to  the  Apostles  to  preach 
the  gospel  to  every  creature,  the  prejudices  of  the  latter  were  so  strongly 
rooted,  as  to  render  a  new  revelation  to  Peter  necessary,  in  order  that 
he  might  be  convinced  of  tlie  duty  of  announcing  the  gospel  to  the 
Gentiles.  A  revelation,  by  the  vision  he  saw,  was  for  this  purpose 
accordingly  made  ;  but  even  then  the  import  of  it  was  not  understood 
by  him.  Nor  did  he  comprehend  it  fully  till  informed  by  Cornelius  of 
the  revelation  with  which  he  had  also  been  favored.  Peter  had  then  no 
further  doubt  concerning  the  meaning  of  the  words  uttered  to  him  by 
the  voice  from  heaven,  "  What  God  hath  cleansed  that  call  not  thou 
common,'"  and  he  immediately  exclaimed,  "  Of  a  truth  I  perceive  that 
God  is  no  respecter  of  persons :  but  in  every  nation  he  that  feareth 
him,  and  worketh  righteousness,  is  accepted  with  him.''  Can  words  be 
more  decisive  than  these  to  demonstrate  that  Cornelius  was  a  converted 
man  before  he  saw  Peter  ? 

Peter  here  lakes  it  for  granted  that  God  had  before  accepted  Corne- 
lius, and  that  if  he  had  not  accepted  him  it  might  be  said  he  was  a 
respecter  of  persons.  If  so,  Cornelius  must  have  been  a  believer  in 
the  Messiah.  His  faith  must  have  been  the  same  with  thai  of  Abra- 
ham and  the  believing  Israclilcs.  Destitute  of  faith  in  the  Messiah, 
God's  rejection  of  him  would  have  shown  no  partiality,  and  the  God 
of  the  whole  earth  could  not  have  been  said  to  be  a  respecter  of  per- 
sons. Cornelius  must,  in  all  respects,  have  been  on  a  level  with  Jewish 
believers  who  iiad  not  heard  the  gospel.  Peter  also  here  determines 
the  import  of  liic  plirase  fearing  God.  According  to  him,  it  belongs 
only  to  tiic  person  who  is  accepted  of  (iod.  Such  a  person  is  accepted 
by  God  to  whatever  nation  he  may  belong.  It  must  imply,  then,  the 
knowledge  of  God  in  his  true  character,  as  the  just  God  and  the 
Saviour.  It  is  here  necessarily  implied,  and  was  before  expressly 
stated,  that  Cornelius  was  a  fearer  of  God.  Here  also  it  is  implied 
that  Cornelius  was  a  worker  of  righteousness.  But  does  this  charac- 
ter belong  to  any  unconverted  man  1  Can  any  worker  of  righteousness 
perish  ?  Here,  also,  Cornelius  is  said  to  be  accepted  of  God  before  he 
hears  a  word  from  Peler.  The  news  that  Peter  brought  concerning  the 
appearance  of  tiic  Messiah  was  indeed  glad  tidings,  but  now,  though 
the  first  lime  he  knew  il  as  an  accomplished  fact,  yet  he  had  previously 
known  it,  like  Abraham,  as  a  thing  to  be  expected.     If  Cornelius  was 


DESTITUTE  OP  THE  GOSPEL.  677 

a  man  accepted  of  God  before  he  saw  Peter,  he  could  not  have  been 
ignorant  of  the  hope  of  Israel.  What  more  could  have  been  said  of 
Abraham  himself  than  that  he  was  accepted  of  God  ?  Did  God  ever 
accept  any  unconverted  man  ? 

Not  only  was  Cornelius  a  man  accepted  by  God  before  his  interview 
with  Peter,  but  according  to  the  necessary  import  of  Peter's  language, 
every  man  of  any  nation  who  fears  God  and  works  righteousness  is 
accepted  by  him.  Salvation  never  was  confine3  to  the  Jews,  and  those 
who  were  incorporated  with  their  nation.  To  enjoy  the  ordinances  of 
the  Jewish  religion,  circumcision  was  absolutely  necessary.  But  to 
have  salvation  through  Abraham's  seed,  it  was  only  necessary  to 
believe  the  promise  made  to  Abraham  about  the  Messiah.  This  faith 
produces  the  fear  of  God  and  works  of  righteousness  in  all  who  receive 
it.  Gentiles  as  well  as  Jews.  But  the  true  fear  of  God  and  works  of 
righteousness  are  never  produced  without  some  knowledge  of  the  grand 
promise  made  to  our  first  parents  that  the  seed  of  the  woman  should 
bruise  the  head  of  the  serpent. 

In  one  word,  Cornelius  the  centurion  honored  God,  in  the  same  man- 
ner that  the  elders  did,  who,  by  faith,  "  obtained  a  good  report.'^  He 
was  acquainted  with  the  worship  of  the  Jews,  and  was  informed  of  the 
message  which  God  had  sent  to  Israel,  preaching  peace  by  Jesus 
Christ,  although  not  hitherto  addressed  to  uncircumcised  Gentiles. 
Until  Peter  was  sent  to  Cornelius,  Jesus  had  not  been  announced  to 
them  as  the  Saviour.  Before  his  advent  it  was  only  necessary  to  believe 
in  the  Messiah  to  come,  the  seed  of  the  woman,  the  promised  deliver- 
er ;  but  after  he  appeared  on  earth,  and  was  preached  to  the  Gentiles 
as  well  as  to  the  Jews,  it  became  indispensable  for  all  who  heard  of  his 
name,  to  believe  that  Jesus  loas  the  Christ,  or  Messiah.  It  is  on  this 
account  that  the  Apostle  John  declares,  that  "  whosoever  believeth  that 
Jesus  is  the  Christ,  is  born  of  God  ;"  1  John  v.,  1.  This  implies  two 
things.  First,  A  proper  understanding  of  the  character  of  the  Mes- 
siah who  was  to  come  ;  and,  Secondly,  That  Jesus,  whom  the  Apos- 
tle preached,  was  he.  This  could  not  be  known  till  after  he  appeared, 
and  was  pointed  out  as  "  The  Son  of  God."  Accordingly,  Cornelius 
was  informed  by  the  angel,  that  the  person  of  whom  he  was  directed 
to  inquire,  would  tell  him  "  words  whereby  he  and  all  his  house  should 
he  saved.''''  This  did  not  prove  that  he  was  not  till  then  accepted  of 
God,  any  more  than  the  apostolic  commission  proved  that  none  were 
accepted  in  Jerusalem  previously  to  their  hearing  and  believing  the  pro- 
clamation concerning  the  death  and  resurrection  of  Jesus  Christ.  But, 
as  God  was  about  to  afford  to  Cornelius  new  light,  and  to  give  him  a 
new  commandment — "  This  is  my  beloved  Son  ;  hear  him,''^  it  was 
requisite  that  he  should  attend  to  it ;  just  as  it  is  indispensably  requisite 
for  every  Christian,  who  is  ignorant  of  any  part  of  the  will  of  God,  to 
obey  it  as  soon  as  it  is  made  known  to  him. 

It  is  only  necessary  to  remark  further,  that  when  it  is  said,  "  The 
Holy  Ghost  fell  on  all  them,  which  heard  the  wo7-d,"  Acts  x.,  44,  this 
does  not  refer  to  their  first  receiving  the  Holy  Spirit,  but  to  what  Paul 
calls  "  the  manifestation  of  the  Spirit,"  1  Cor.  xii.,  7,  for  it  is  immedi- 


678  THE  STATE  OF  THE  HEATHEN  WORLD 

ately  added,  that  **  they  spake  with  tonguesy  It  was  in  the  same  man- 
ner thai,  on  the  day  of  rcnlecost,  the  Holy  (Jhosl  was  poured  out  on 
the  apostles,  in  his  miraculous  gifts,  long  after  tliey  were  the  subjects 
of  his  internal  inlluence,  and  after  they  had  received  the  Spirit  from  the 
Lord  Jesus  Christ,  by  his  bri-athing  on  them,  John  xx.,  22. 

Cornelius,  then,  was  a  spiritual  worshipper  of  Cod,  under  the  old 
dispensation,  who,  like  the  Eastern  Magi,  the  Ethiopian  Eunuch,  and 
many  others,  was  waiting  for  that  Messiah,  who,  when  he  should  come, 
"  was  to  tell  his  people  all  things,"  and  who  was  "  set  for  the  fall  and 
rising  again  of  many  in  Israel,  that  the  thoughts  of  many  hearts  might 
be  revealed."  All  in  Israel,  and  others  besides,  professed  to  be  look- 
ing and  wailing  for  the  Messiah.  But  his  advent  was  to  be  the  test  of 
their  sincerity.  It  was  to  show  who  should  abide  the  day  of  his 
coming,  and  who  should  stand  when  he  appeared  ;  for  he  was  to  be 
like  a  refiner's  fire.  The  case  of  Cornelius,  therefore,  forms  no  excep- 
tion to  that  universal  truth  which  the  Scriptures  declare  of  the  way  in 
which  man  shall  "  be  just  with  Cod." 

It  is  an  argument  usually  adduced  in  favor  of  the  salvation  of  the 
Heathen,  that  as  no  revelation  of  mercy  has  been  vouchsafed  to  them, 
their  condemn'Uion  would  be  unjust.  This  objection  the  Apostle  Paul 
meets,  in  liie  beginning  of  this  Epistle  to  the  Romans,  and  shows,  that 
though  they  had  not  a  revelation  of  mercy  through  a  Mediator,  they 
had,  in  the  works  of  Cod,  a  revelation  rendering  them  inexcusable  in 
their  guilt.  "  Because  that  which  may  be  known  of  Cod  is  manifest 
to  them  :  for  Cod  hath  shown  it  unto  them.  For  the  invisible  things 
of  him  from  the  creation  of  the  world  are  clearly  seen,  being  understood 
by  the  things  that  are  made,  even  his  eternal  power  and  Codhead  ;  so 
that  they  are  without  excuse."  Here  the  grounds  of  the  just  condem- 
nation of  the  heathen  are  clearly  expressed.  Though  they  had  not  a 
revelation  of  mercy,  they  had  revelation  of  Almighty  power,  and  infinite 
wisdom,  against  which  they  transgressed.  In  all  the  heathen  world,  there 
was  not  one  who  worshipped  and  served  Cod  as  manifested  in  creation. 
If  this  be  so,  they  are  as  justly  liable  to  condemnation,  according  to  the 
light  afforded  them,  as  they  who  obey  not  the  gospel.  There  will  indeed 
be  a  great  difference  in  the  degree  of  their  punishment,  as  there  is  in  the 
degree  of  their  guilt.  But  all  shall  be  punished  according  to  the  revela- 
tion atlorded  them.  The  heathens  will  not  be  condemned  for  not  believ- 
ing in  Jesus,  of  whom  they  have  not  heard,  but  for  not  knowing  and 
serving  Cod  as  manifested  in  the  works  of  creation  and  providence. 

Nor  can  any  of  the  sages  of  Creece  and  Rome  be  excepted  from 
this  condemnation.  Not  one  of  them  knew  as  much  of  Cod  as  he 
might  have  known  from  his  works,  and  not  one  of  them  served  him 
even  to  the  extent  of  his  knowledge.  All  of  them  conformed  to  the 
worship  of  their  country,  and  were  thus,  without  a  single  exception, 
IDOLATERS.  Somc  of  thc  bcst  among  them,  as  Trajan  and  Pliny,  the 
latter  of  whom  was  distinguished  as  a  devout  frequenter  of  the  temples 
of  the  gods,  instead  of  receiving  the  gospel,  when  proclaimed  in  tiieir 
lime,  violently  opposed  it,  tluis  proving  their  enmity  against  Cod,  and 


DESTITUTE  OF  THE  GOSPEL.  679 

cruelly  persecuted  the  disciples  of  Jesus.  The  sages  whom  human 
partiality  views  as  not  obnoxious  to  condemnation  as  guilty,  are  evi- 
dently exhibited  by  the  Apostle  as  more  deeply  criminal  than  the  most 
ignorant.  "  Because  that  when  they  knew  God,  they  glorified  him  not 
as  God,  neither  were  ihankfid,  but  became  vain  in  their  imaginations 
(or  reasonings),  and  their  foolish  heart  was  darkened.  Professing  them- 
selves to  be  wise,  tiiey  became  fools."  Here  is  the  divine  testimony 
with  respect  to  the  wisdom  of  the  heathen  philosophers,  which  is  still 
the  admiration  of  the  world.  That  wisdom  which  has  rendered  them 
the  admiration  of  ages,  is  reckoned  by  God  as  only  a  manifestation  of 
their  folly.  While  their  wisdom  and  virtue  are  of  so  much  account  ia 
the  estimation  of  many  who  profess  Christianity,  that  these  are  deemed 
sufficient  to  give  them  a  title  to  the  favor  of  God,  the  Searcher  of  hearts 
himself  declares  them  to  be  fools.  And  what  human  vanity  now  calls 
the  sublime  speculations  of  the  illustrious  sages  of  antiquity.  Divine 
Wisdom  designates  as  vain  reasonings,  the  effusion  of  a  foolish  and 
darkened  heart.  There  can  be  no  doubt,  from  the  most  express,  as 
well  as  the  implied  testimony  of  Scripture,  that  the  heathen  philoso- 
phers, instead  of  being  excepted  from  the  condemnation  denounced 
against  the  Pagan  world,  were  the  most  guilty  of  all  the  heathens. 
Their  greater  light  only  rendered  them  the  more  inexcusable  in  their 
sin,  and  their  service  of  false  gods.  It  is  the  express  testimony  of 
God  himself,  that  they  are  "  without  excuse." 

That  no  part  of  the  heathen  world  can  be  exempted  from  this  con- 
demnation is  clear  from  the  fact  that  the  Apostle,  in  the  passages  quoted 
from  the  1st  chapter  of  this  Epistle,  is  describing  the  character  of  all 
men  of  all  nations,  and  his  conclusion  from  the  whole  is,  that  all  are 
guilty  before  God,  Rom.  iii.,  19.  If  any  could  be  exempted  from  this 
character,  this  conclusion  would  be  unsound.  To  say,  then,  that  there 
may  be  an  exception  in  favor  of  those  called  "  virtuous  heathens,"  is  to 
make  an  assertion  in  opposition  to  the  testimony  of  God.  Whatever 
might  be  the  virtue  of  individuals,  as  far  as  external  conduct  was  con- 
cerned, that  virtue  had  nothing  in  it  that  could  meet  the  law  and  justice 
of  God.  They  might  have  done  many  things  good  and  acceptable  to 
men,  but  these  were  not  done  from  the  motives  that  render  human 
actions  good  in  the  estimation  of  God.  Not  one  of  their  actions  could 
be  justly  called  good,  while  they  are  all  condemned  for  not  glorifying 
God  as  he  was  manifested  in  his  works.  All  the  heathen  world  were 
not  equally  flagitious  in  their  conduct,  but  the  character  ascribed  to 
them  by  the  Apostle  applies  to  them  all. 

"  And  even  as  they  did  not  like  to  retain  God  in  their  knowledge, 
God  gave  them  over  to  a  reprobate  mind,  to  do  those  things  which  are 
not  convenient,  being  filled  with  all  unrighteousness,  fornication,  wicked- 
ness, covetousncss,  maliciousness;  full  of  envy,  murder,  debate,  deceit, 
malignity  ;  whisperers,  backbiters,  haters  of  God,  despiteful,  proud, 
boasters,  inventors  of  evil  things,  disobedient  to  parents,  without  under- 
standing, covenant-breakers,  wiiliout  natural  affection,  implacable,  un- 
merciful. Wiio  knowing  the  judgment  of  God,  that  ihey  which  commit 
such  things  are  worlhy  of  death,  not  only  do  the  same,  but  have  pleasure 


680  THE    STATE    OF    THE    HEATHEN    WORLD 

in  them  that  do  them."  Here  is  God's  account  of  the  character  of  the 
Heathen  world.  This  is  a  description  of  the  persons  tiiat  appear  to 
many  to  he  too  good  to  be  condemned  hy  God,  and  whom  they  argue 
it  would  be  unjust  to  condemn.  They  were,  says  the  Apostle,  ''haters 
of  Goiir 

It  may  he  alleged  thai  the  benefits  of  the  death  of  Christ  might  be 
extended  to  Heathens.  That  this  might  have  been  the  case,  had  it  Ijeen 
the  will  of  (iod,  none  should  question.  But  it  is  a  matter  of  testimony, 
and  the  Scriptures  aflirm  most  pointedly,  that  Heathens  are  without 
excuse  in  their  sin,  and  perish  without  remedy.  God  could  have  en- 
lightened the  Heathens,  with  respect  to  the  way  of  mercy,  as  easily 
without  the  Scriptures  as  with  them.  But  this  has  not  been  the  good 
pleasure  of  his  will.  It  is  an  undoubted  matter  of  fact,  that  there 
is  nothing  to  be  found  in  any  human  records  concerning  the  life  of  any 
man  who  enjoyed  no  external  testimony  to  the  Messiah  in  which  we 
can  discover  the  least  resemblance  to  the  holiness  of  the  truth.  The 
genius  by  whom  Socrates  pretended  to  be  instructed,  taught  him  nothing 
about  his  lost  and  ruined  condition,  nothing  about  the  way  of  mercy. 
In  his  virtue  there  is  nothing  like  the  obedience  of  a  man  born  of  God ; 
and  nothing  that  indicates  spiritual  life  in  any  part  of  his  character. 
Could  that  man  have  been  born  of  (jod  who  died  in  the  worship  of 
idols,  giving  with  his  latest  breath  his  public  testimony  in  favor  of  the 
superstition  of  his  country  ?  Socrates,  then,  was  not  a  fearer  of  God 
or  a  worker  of  righteousness.  Instead  of  dying,  as  he  is  usually 
represented,  as  a  martyr  to  the  faith  of  the  unity  of  God,  he  died  an 
IDOLATER,  doing  homage  to  the  Devil,  and  not  to  Jehovah. 

God  has  declared  that  the  Heathen  world  shall  perish  in  their  sins. 
This  is  expressed  in  the  2d  chapter  of  the  Epistle  to  the  Romans,  in 
the  12th  verse,  as  clearly  as  language  can  convey  a  meaning.  "For 
as  many  as  have  sinned  without  law  shall  also  perish  without  law." 
It  might  be  objected  that  it  would  be  unjust  to  condemn  men  who  had 
sinned  without  the  knowledge  of  the  law  which  proliibits  sin.  To  this 
objection  the  Apostle  replies  in  the  14th  and  15th  verses,  that,  although 
the  Gentiles  had  not  the  written  law,  they  were  not  without  a  law. 
"  For  when  the  Gentiles,  which  have  not  the  law,  do  by  nature  the 
things  contained  in  the  law,  these,  having  not  the  law,  arc  a  law  unto 
themselves  ;  which  show  the  work  of  the  law  written  in  their  hearts, 
their  conscience  also  bearing  witness,  and  their  thoughts  the  meanwhile 
accusing  or  else  excusing  one  another." 

On  this  14tli  verse,  some  have  attempted  to  ground  the  salvation  of 
those  whom  they  call  virtuous  heathens.  They  insist  that  the  language 
implies  that  some  heathens  fulfilled  the  law  of  nature.  But  this  is 
altogether  unfounded,  and  entirely  at  variance  with  the  meaning  of  the 
passage.  The  words  do  not  assert  that  the  persons  alluded  to  keep 
the  law  of  nature  in  such  a  manner  as  thereby  to  obtain  salvation,  for 
this  would  be  to  conclude  against  what  had  before  been  so  expressly 
asserted  ;  and  also  against  the  whole  scope  of  the  Apostle's  reasoning, 
which  goes  to  prove  the  truth  of  what  he  had  asserted  in  the  16th 
and  17th  verses  of  the  1st  chapter, — that  the  gospel  is  the  power  of 


DESTITUTE  OF  THE  GOSPEL.  681 

God  unto  salvation,  because  therein  is  the  righteousness  of  God  re- 
vealed. In  order  to  confirm  this  declaration,  Paul  announces  that  the 
wrath  of  God  is  revealed  against  all  ungodliness  and  unrighteousness, 
and  then  proceeds  to  show  that  man  has  no  righteousness  of  his 
own,  being  botli  ungodly  and  unrighteous.  This  he  proves  in  the  1st 
and  2d  chapters,  respecting  both  Jews  and  Gentiles.  And  after  having 
full}^  shown  in  the  3d  chapter,  where  he  includes  them  both  together, 
that  there  is  none  righteous,  no  not  one,  he  arrives  at  the  conclusion, 
that  by  the  deeds  of  the  law  there  shall  no  flesh  be  justified.  This 
conducts  him  back  to  the  declaration  with  which  he  had  commenced, 
respecting  the  manifestation  of  that  righteousness  or  conformity  to  the 
law  which  God  himself  had  provided,  in  order  to  justification,  which 
is  received  by  faith.  The  doctrine,  then,  of  the  passage  in  question, 
is,  that  the  Gentiles  prove  by  their  conduct  that  they  have  the  work 
of  the  law,  that  is,  what  the  law  teaches,  written  in  their  hearts,  which 
renders  them  fit  subjects  of  judgment.  Every  man  in  the  world  in  this 
way  does  many  of  the  things  which  the  law  teaches,  though  not  one 
of  them  perfectly.  There  is  no  man  so  wicked  as  not  to  have  done 
many  things  because  he  thought  them  right,  and  to  have  avoided  many 
things  because  he  thought  them  wrong.  Tlie  most  wicked  man  on 
earth  will  approve  of  certain  things  as  right,  and  condemn  other  things 
as  wrong.  And  this  shows  that  all  men  are  fit  subjects  of  judgment, 
because  they  all  have  the  knowledge  of  sin,* — a  standard  of  right  and 
wrong  in  their  minds,  to  which,  however,  no  man  acts  up. 

It  is  alleged,  that,  although  the  Apostle's  language  shows  that  all 
the  Gentiles  are  guilty  before  God,  yet  it  does  not  imply  that  they  will 
be  condemned.  They  may  be  guilty,  yet  be  saved  by  mercy  through 
Jesus  Christ.  But  the  language  of  the  Apostle  entirely  precludes  the 
possibility  of  such  a  supposition.  It  is  not  said  that  they  who  have 
sinned  without  law  are  guilty  without  law,  but  that  they  shall  ^^  perish 
loithout  law,''''  Rom.  ii.,  12.  The  language,  then,  does  not  merely 
assert  their  guilt,  but  clearly  asserts  their  condemnation.  Tliey  shall 
jjerish. — No  criticism  can  make  this  expression  consistent  with  the 
salvation  of  the  Gentiles  who  know  not  God. 

The  truth  of  that  decisive  passage,  above  quoted,  with  which  the 
Apostle  opens  his  discussion,  and  on  which  he  grounds  all  that  follows 
in  this  Epistle  to  the  Romans,  should  never  be  lost  sight  of.  The 
gospel  "  is  the  power  of  God  unto  salvation  to  every  one  that  believeth  ; 
to  the  Jew  first,  and  also  to  the  Greek  ;  for  therein  is  the  righteousness 
of  God  revealed  from  faith  to  faith."  Here  it  is  asserted  that  the  gospel 
is  the  means  by  which  God  exerts  his  power  for  the  salvation  of  both 
Jews  and  Gentiles,  because  in  it  is  revealed  the  righteousness  he  has 
provided  for  them,  which  is  received  by  faith.  This,  accordmg  to 
Scripture,  is  the  only  way  in  which  men  are  saved. 

*  Were  it  granted  for  a  moment  that  this  passage  teaches  that  the  Gentiles  might 
keep  tlie  law  of  nature  in  such  a  way  as  to  have  salvation  by  it,  even  this  view  of  the 
matter  would  contradict  the  scheme  of  salvation  invented  for  them  by  some  commen- 
tators on  this  Epistle,  through  the  principle  of  faith.  If  they  can  keep  the  law  of 
nature  so  as  to  have  salvation  by  it,  there  is  no  need  of  salvation  by  faith,  in  what- 
ever sense  faith  is  understood. 


682  THE    STATE    OF    THE    HEATHEN    WORLD 

The  condemnation  of  llic  heathen,  the  grounds  of  which  arc  shown 
by  Paul  in  this  jihicc,  is  also  asserted  or  iiiiplied  in  many  other  parts  of 
t5cri|)liire.  There  is  the  most  alnindant  evidence,  from  the  character 
given  of  the  (Jenlile  world  in  many  passages,  that  in  the  state  of  nature 
men  are  universally  under  condemnation.  This  is  implied  ;  1st,  in  the 
cnipire  ascribed  to  Satan  ;  2d,  in  the  character  given  to  the  Gentiles, 
and  in  the  character  given  to  believers  from  among  the  CJentiles  before 
their  conversion  ;  and  3d,  in  the  passages  that  declare  the  final  doom 
of  idolaters. 

First,  This  is  implied  in  the  empire  which  the  Scriptures  ascribe  to 
Satan.  He  is  called  the  })rince  of  this  world — the  god  of  this  world — 
the  spirit  that  now  workelh  in  the  children  of  disobedience,  and  he  and 
his  angels  are  called  the  rulers  of  the  darkness  of  this  world.  John 
xii.,  31  ;  xiv.,  30  ;  xvi.,  11  ;  2  Cor.  iv.,  3,  4  ;  Eph.  ii.,  2;  vi.,  12. 
All  such  passages  imply  that  the  world  in  general  are  the  subjects  and 
slaves  of  Satan.  "  We  know,"  says  the  Apostle  John,  "  that  we 
are  of  God,  and  the  whole  world  lieth  in  wickedness," — or  in  the  evil 
one. 

Secondly,  TJie  same  thing  appears  from  the  character  given  of  the 
Gentiles,  and  the  j^revious  character  of  Gentile  believers,  Matt,  vi.,  32, 
*'  For  after  all  these  things  do  the  Gentiles  seek."  Here  the  Gentiles 
are  supposed  to  be  unconcerned  about  the  things  of  God,  and  to  be  solely 
intent  about  the  things  of  this  life.  Acts  xxvi.,  18,  "  To  open  their  eyes, 
and  turn  them  from  darkness  to  light,  and  from  the  power  of  vSatan 
unto  God,  that  they  may  receive  forgiveness  of  sins,  and  inheritance 
among  them  which  are  sanctified,  by  faith  that  is  in  me."  Here  the 
Gentiles  are  supposed  not  only  to  be  in  utter  darkness,  but  to  be  totally 
blind,  and  under  the  tyranny  of  Satan,  and  in  the  guilt  of  their  sins,  1 
Cor.  X.,  20,  "  But  I  say  that  the  things  which  the  Gentiles  sacrifice 
they  sacrifice  to  devils  (or  demons),  and  not  to  God."  Here  the  devil 
is  declared  to  be  the  god  worshipped  by  the  Gentiles,  1  Cor.  xii.,  2. 
"  Ye  know  that  ye  were  Gentiles  carried  away  unto  these  dumb  idols, 
even  as  ye  were  led."  Here  the  Gentiles,  instead  of  being  the  wor- 
shippers of  the  true  God,  arc  represented  as  the  worshippers  of  dumb 
idols,  1  Cor.  vi.,  16.  "  What  agreement  hath  the  temple  of  CJod  with 
idols  ?"  There  is  an  utter  inconsistency  between  idolatry  and  the  ser- 
vice of  God,  Gal.  iv.,  8.  "  Howbeit  then,  when  ye  knew  not  God,  ye 
did  service  unto  them  which  by  nature  are  no  gods."  Before  these 
persons  were  called  by  the  gospel,  they  were  not  serving  God  accord- 
ing to  the  light  of  nature,  but  doing  service  to  them  which  by  nature 
are  not  gods,  Eph.  ii.,  2.  "  Wherein  in  time  past  ye  walked  according 
to  the  course  of  this  world,  according  to  the  prince  of  the  power  of  the 
air,  the  spirit  that  now  workctii  in  the  children  of  disul)edicncc  :•  Among 
whom  also  we  all  had  our  conversation  in  times  past  in  the  lusts  of  our 
flesh,  fulfilling  the  desires  of  the  flesh  and  of  the  mind ;  and  were  by 
nature  the  children  of  wrath,  even  as  others."  Here  sin  is  designated 
as  the  course  of  this  world  ;  and  all  the  Christians  addressed  are  de- 
clared to  have  been  previously  walking  in  this  course.  There  was  not 
among  them  one  servant  of  God,  even  according  to  the  light  of  nature. 


DESTITUTE  OF  THE  GOSPEL.  683 

The  devil  is  here  spoken  of  as  the  spirit  that  works  in  the  licarts  of  all 
till  they  are  made  acquainted  with  the  Mcssiaii.  Every  Ciiristian,  not 
only  among  the  Ephesians,  but  every  Christian  to  the  end  of  time,  till 
he  knows  the  truth,  is  thus  represented  as  having  his  conversition 
among  the  children  of  disobedience,  living  in  the  lust  of  the  flesh,  ful- 
filling the  desires  of  the  flesii  and  of  tlie  mind.  Where,  then,  are  the 
virtuous  heathens  living  in  such  a  manner  as  to  obtain  salvation  by  their 
walk  according  to  the  light  of  nature  ?  Eph.  ii.,  11,12.  "  Wherefore 
remember,  that  ye  being  in  time  past  Gentiles  in  the  flesli,  who  are 
called  Uncircumcision  by  that  wiiich  is  called  the  Circumcision  in  the 
flesh  made  by  hands  ;  that  at  that  time  ye  were  without  Christ,  being 
aliens  from  the  commonwealth  of  Israel,  and  strangers  from  the  cove- 
nants of  promise,  having  no  hope,  and  without  God  in  the  world." 
Here  all  Gentiles  unacquainted  with  the  Messiah  are  supposed  to  be 
without  Christ.  They  arc  aliens  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of  promise.  And  that  this  implies 
not  merely  that  they  were  excluded  from  communion  witli  the  Church 
of  Israel,  but  from  the  whole  Church  of  God,  is  evident  from  the  19th 
verse  :  "  Now,  therefore,  ye  are  no  more  strangers  and  foreigners,  but 
fellow-citizens  with  the  saints,  and  of  the  household  of  God."  At  the 
time  the  Apostle  wrote,  tiiey  were  no  more  strangers  and  foreigners, 
but  they  were  still  equally  strangers  and  foreigners  to  the  Jewish 
Church  and  system.  In  tliis  passage,  also,  they  are  represented  as 
having  been  formerly  without  hope,  and  without  God.  This  is  not  the 
character  of  any  who  are  living  in  such  a  manner  as  to  be  saved.  What 
can  more  clearly  express  the  state  of  all  the  Gentile  nations  than  Eph. 
iv.,  17-19:  "This  I  say  therefore,  and  testify  in  the  Lord,  that  ye 
henceforth  walk  not  as  other  Gentiles  walk,  in  tiie  vanity  of  their  mind  ; 
having  the  understanding  darkened,  being  ahenated  from  the  life  of  God 
through  the  ignorance  that  is  in  them,  because  of  the  blindness  (hard- 
ness) of  their  heart  :  W^ho  being  past  feeling,  have  given  themselves 
over  unto  lasciviousness,  to  work  all  uncleanness  with  greediness." 
Believers  are  here  warned  not  to  walk  as  other  Gentiles  in  the  vanity 
of  their  mind.  This  implies  that  all  unenlightened  Gentiles  walk  in 
the  vanity  of  their  mind.  Their  understanding  is  said  to  be  darkened, 
and  themselves  to  be  alienated  from  the  life  of  God,  through  their  igno- 
rance, occasioned  by  the  hardness  of  their  hearts.  Can  men  be  in  the 
way  of  salvation,  yet  be  alienated  from  the  life  of  God,  past  feeling,  and 
working  all  uncleanness  with  greediness  ?  1  Thess.  i.,  9,  "  For  they 
themselves  show  of  us  what  manner  of  entering  in  we  had  unto  you,  and 
how  ye  turned  to  God  from  idols,  to  serve  the  living  and  true  God." 
These  believers  were  all  formerly  the  worshippers  of  idols.  None  of 
them  were  walking  according  to  the  light  of  nature,  1  Thess.  ii.,  16. 
"  Forbidding  us  to  speak  to  the  Gentiles  that  they  might  be  saved." 
Here  it  is  implied  that,  in  order  to  be  saved,  the  Gentiles  must  hear 
the  gospel,  1  Thess.  iv.,  5.  "  Not  in  the  lust  of  concupiscence,  even 
as  the  Gentiles  which  know  not  God."  Here  it  is  implied  that  all  un- 
enlightened Gentiles  live  in  the  lust  of  concupiscence.  I'his  is  ascribed 
to  their  not  knowing  God,  and  it  is  implied  that  nothing  but  the  know- 


684  THE    STATE    OF    THE    HEATHEN    WORLD 

ledge  of  God  can  deliver  from  this  state.  1  Peter  iv.,  3,  "  For  the 
time  past  of  our  life  may  suffice  us  to  liavc  wrought  the  will  of  the 
(>enlilcs,  when  wc  walked  in  lasciviousne  •^^  lust,  excess  of  wine,  revel- 
lings,  banquelings,  and  abominable  idolatries."  Here  all  the  unenlight- 
ened Gentiles  arc  supposed  to  be  living  in  a  course  of  sin.  No  such 
characters  are  to  be  found  among  them  as  persons  serving  the  true  God 
according  to  the  light  of  nature. 

Thirdly,  The  condcvination  of  the  heathen  v)orld  is  implied  in  the 
denunciations  of  icratli  ai^ainsf  all  idolaters.  In  the  1st  Epistle  to  the 
Corinthians,  it  is  declared  that  idolaters  shall  not  inherit  the  kingdom  of 
God.  If  tliis  be  one  of  the  true  sayings  of  God,  how  can  Socrates,  or 
any  other  heathen,  enter  the  heavenly  Jerusalem.  Idolatry,  although  a 
species  of  worship,  is  declared.  Gal.  v.,  19,  20,  to  be  one  of  the  works 
of  the  flesh  that  excludes  from  heaven.  This  shows  that  idolatry  does 
not  originate  in  want  of  evidence  of  the  God  of  creation,  but  in  the  cor- 
ruption of  tlie  heart.  It  is  then  without  excuse.  It  is  asserted, 
2  Thess.  i.,  8,  that  the  Lord  Jesus  will  be  revealed  to  take  vengeance 
on  all  them  that  know  not  God,  as  well  as  on  them  who  believe  not  the 
gospel.  This  implies  the  condemnation  of  all  in  every  age,  who  did 
not  know  God  as  revealed  in  the  promise  of  the  Messiah.  It  is  to  be 
observed,  however,  that  many  in  the  early  ages  of  the  world  were  ac- 
quainted with  the  original  promise  made  to  our  first  parents,  who  were 
not  acquainted  with  the  Scriptures.  And  many  in  every  age  might 
have  been  acquainted  with  the  coming  of  the  Messiah,  who  had  no 
communion  with  Israel.  All  idolaters  are  said.  Rev.  xxi.,  8,  to  have 
their  portion  in  the  lake  tliat  burnetii  with  fire  and  brimstone.  And  in. 
Rev.  xxii.,  16,  idolaters  are  declared  to  be  "without"  the  city.  Since, 
then,  all  heathen  nations  have  been  idolaters,  and  not  one  exception 
among  their  wise  men  is  to  be  found  who  did  not  conform  to  the  wor- 
ship of  idols,  and  since  all  idolaters  are  to  be  condemned,  every  hope 
that  is  entertained  in  their  favor  is  a  hope  in  rebellion  against  tiie  will 
and  the  '.ruth  of  God. 

The  same  awful  truths  are  declared  throughout  the  whole  Old  Tes- 
tament Scriptures  respecting  idolaters  and  those  who  know  not  God. 
Psalm  Ixxiv.,  20,  "  Have  respect  unto  the  Covenant ;  for  the  dark 
places  of  the  earth  are  full  of  the  habitations  of  cruelty  ;"  Ps.  xcvii.,  7, 
"  Confounded  be  all  they  that  serve  graven  images,  that  boast  them- 
selves of  idols  ;"  Ps.  Ixxix.,  6,  "  Pour  out  thy  wrath  upon  the  heathen 
that  have  not  known  thee,  and  upon  the  kingdoms  that  have  not  called 
upon  thy  name."  In  Jeremiah  x.,  25,  the  same  threatening  is  repeated. 
Job  xviii.,21,  "  Surely  such  are  the  dwellings  of  the  wicked,  and  this 
is  the  place  of  him  that  knoweth  not  (iod."  Proverbs  xxix.,  18, 
"  Where  there  is  no  vision  the  people  perish."  The  same  representa- 
tions as  those  contained  in  the  above  passages,  of  all  who  are  ignorant 
of  God's  way  of  salvation,  is  uniformly  given  throughout  the  Scriptures. 
It  is  held  forth  in  the  whole  Mosaic  dispensation,  and  in  all  that  is  said 
to  Israel  respecting  the  surrounding  nations. 

Upon  the  whole,  nothing  can  be  more  clearly  taught  in  the  Bible, 
than  that,  since  the  entrance  of  sin  into  the  world,  there  never  has  been 


DESTITUTE  OF  THE  GOSPEL.  685 

any  real  religion  or  any  saving  relation  formed  between  God  and  man, 
except  by  the  revelation,  more  or  less  distinct,  oral  or  written,  of  mercy 
through  the  atonement  of  the  only  begotten  Son  of  God.  Jesus  Christ 
is  the  luay,  and  the  truth,  and  the  life  ;  no  man  cometh  to  the  Father 
but  by  him.  "  No  man  knowelh  the  Father  but  the  Son,  and  he  to 
whom  the  Son  will  reveal  him."  All  immediate  friendly  intercourse 
between  God  and  man  has  since  the  fall  been  cut  off ;  and  it  is  only 
through  faith  in  the  one  Mediator  that  it  is  restored.  The  efficacy  of 
the  obedience  of  the  Son  of  God  unto  death,  reached  back  to  the  period 
when,  according  to  the  first  annunciation  of  mercy,  it  was  declared  that 
the  seed  of  the  woman  should  bruise  the  serpent's  head.*  The  mean- 
ing of  this  promise,  as  well  as  of  the  threatened  punishment  of  trans- 
gressors, was  afterwards  unfolded  with  increasing  clearness.  Noph 
was  a  preacher  of  righteousness,  2  Peter  ii.,  5 — of  the  everlasting 
righteousness  of  God  to  be  wrought  by  the  Messiah,  which  is  received 
by  faith  ;  so  that,  at  the  renovation  of  the  world  after  the  flood,  the  way 
in  which  man  should  be  "  just  with  God"  was  proclaimed  by  tlie  sec- 
ond parent  of  the  human  race,  as  it  had  been  intimated  to  Adam  at  the 
beginning.  If,  therefore,  in  any  age  or  nation  this  great  truth  has  been 
forgotten  and  lost,  it  has  been  owing  to  the  ungodUness  of  mankind  re- 
jecting the  counsel  of  God  against  themselves.  The  wisest  among  the 
heathen,  as  has  been  already  remarked,  are  described  by  the  Apostle  as 
"  HATERS  OF  GOD,"  who  "  did  uot  like  to  retain  God  in  their  know- 
ledge,^^ and  who  not  only  were  '' filled  with  all  unrighteousness,'"  and 
guilty  of  the  greatest  immoralities,  but  had  arrived  at  the  very  last 
limits  of  wickedness  and  moral  degradation — "  having  pleasure  in  them 
that  do  them." 

In  the  Westminster  Confession  of  Faith,  Larger  Catechism,  Question 
60,  it  is  asked,  "  Can  they  who  have  never  heard  the  gospel,  and  so 
know  not  Jesus  Christ,  nor  believe  in  him,  he  saved  by  their  living  ac- 
cording to  the  light  of  nature  V  Answer — "  They  who,  having  never 
heard  the  gospel,  know  not  Jesus  Christ,  nor  believe  in  him,  cannot  be 
saved,  be  they  never  so  diligent  to  frame  their  lives  according  to  the 
light  of  nature,  or  the  law  of  that  religion  whicli  they  profess  ;  neither 
is  there  salvation  in  any  other,  but  in  Christ  alone,  who  is  the  Saviour 
only  of  his  body  the  church." 

The  18th  Article  of  the  Church  of  England  is  as  follows  : — "  They 
also  are  to  be  had  accursed,  that  presume  to  say,  that  every  man  shall 
be  saved  by  the  law  or  sect  which  he  professeth,  so  that  he  be  diligent 
to  frame  his  life  according  to  that  law,  and  the  light  of  nature.  For 
holy  Scripture  doth  set  out  unto  us  only  the  name  of  Jesus  Christ, 
whereby  men  must  be  saved." 

It  may  appear  to  some,  that  though  the  above  doctrine  is  true,  as  it 
is  very  offensive  to  the  world,  and  even  not  quite  agreeable  to  many 
Christians  themselves,  it  would  be  more  prudent  to  pass  it  over  in 
silence.  It  may  seem  a  curious  question  rather  than  a  doctrine  which  is 
for  edification.     But  this,   as  it  respects  any  part  of  the  Word  of  God, 

•  In  this  annunciation  the  human  race  was  divided  into  two  companies, — the  one 
-ailed  the  seed  of  the  woman,  the  other  the  seed  of  the  serpent. 


686  THE  STATE  OF  THE  HEATHEN  WORLD 

is  a  most  ungodly  sentiment.  It  is  llic  wisdom  of  man  opposed  to  the 
wisdom  of  CJod.  It  blasphemously  supposes  that  God  teaclies  vvliat  liis 
people  should  not  learn — it  charges  the  Scriptures  willi  mconsistcncy. 

But  it  is  not  a  (picstion  of  curiosity,  it  is  a  truth  calculated  to  pro- 
duce the  most  powerful  iiilluencc  on  the  mind  of  every  believer.  It 
strikes  down  man  to  the  dust,  and  exhibits  (iod  as  a  sovereign.  This 
doctrine,  which  the  carnal  heart  of  man  cannot  bear,  meets  us  in 
the  Scriptures  at  every  step  ;  and  accompanies  the  whole  procedure 
of  Jehovah,  both  in  his  providence  and  in  his  grace.  Wliat  (iod 
in  so  many  ways  teaches  concerning  liiinself,  Cliristians  ought  not 
to  hide  in  their  representations  of  his  character.  The  wisdom  tliat 
conceals  any  part  of  the  divine  character  with  a  view  to  recom- 
mend it,  is  akin  to  that  blasphemy  which  charges  liod  witii  the 
same,  as  a  blemish.  Cliristians  ought  to  take  tiieir  views  of  (iod 
from  his  own  revelation  of  himself,  and  not  from  the  conceptions  winch 
their  depraved  minds  would  suggest.  To  hide  what  God  is,  or  to 
represent  him  in  any  point  of  view  as  what  he  is  not,  is  to  deny  Jeho- 
vah, to  be  ashamed  of  Christ,  and  to  form  to  ourselves  an  idol  of  our 
own  imagination.  Let  it  be  remembered  that  this  is  a  part  of  the 
divine  testimony  of  whicli  Christians  are  not  to  be  ashamed.  Jesus 
Ciirisl  has  declared  not  only  that  he  will  be  ashamed  of  that  man  who 
is  ashamed  of  him,  but  of  all  who  are  ashamed  of  his  word.  It  is  at 
our  peril,  then,  if  we  are  ashamed  of  any  part  of  the  divine  testimony 
as  far  as  we  know  it.  Let  it  further  be  remembered,  that  every  doc- 
trine contained  in  the  Scripture  is  of  a  practical  nature,  and  oj  prac- 
tical importance. 

The  human  mind  is  fruitful  in  the  invention  of  excuses  for  the  hea- 
then, while  God  most  unequivocally  declares  that  they  are  without 
excuse.  Is  this  a  light  matter  ?  Is  it  safe  to  join  issue  in  a  cause 
against  the  Most  High  ?  That  we  should  feel  for  tlie  condemned  hea- 
then is  highly  proper.  If  the  misery  of  any  creature  occasion  us  no 
pain,  we  are  deficient  in  love,  and  guilty  before  God.  Nor  docs  it 
appear  that  acquiescence  in  the  Divine  will  implies  that  in  tins  life  at 
least  we  should  not  have  a  wish  that  all  men  might  be  happy.  This 
seems  to  be  clearly  intimated  in  the  conduct  of  Paul  before  Agrippa. 
"  I  would  to  God  that  not  only  thou,  but  all  that  hear  me  this  day, 
were  both  almost  and  allogelher  such  as  1  am,  except  these  bonds." 
He  had  no  reason  to  believe  any  sucli  thing.  But  it  would  iiave  given 
him  great  satisfaction  had  it  been  true.  Jesus  Clirisl  also,  who  in  the 
highest  degree  possessed  all  the  sympathies  of  our  nature  wiiliout  sin, 
wept  over  Jerusalem  when  he  announced  its  impending  fate.  But 
while  Christians  ought  to  feel  for  the  misery  of  every  fellow-creature, 
they  should  beware  of  manifesting  their  love  to  them  by  calling  in 
question  the  word  or  the  justice  oi  Jehovah.  It  is  enough  to  know 
that,  although  we  are  unable  to  fathom  the  Divine  counsels,  the  Judge 
of  all  the  earth  will  do  right. 

Those,  however,  who  contend  for  the  truth  as  declared  in  the 
Scriptures  on  the  subject  in  (lueslion,  are  often  considered  to  be  defi- 
cient in  chanty.    The  Heathens  m  the  same  way  charged  the  Christians 


DESTITUTE  OF  THE  GOSPEL.  687 

in  the  first  ages  as  haters  of  mankind,  because  they  would  not  grant 
liiat  all  religions  were  equally  safe  and  good.  The  same  spirit  oftea 
manifests  itself  in  the  disapprobation  of  the  conduct  of  those  who 
faithfully  declare  doctrines  that  are  generally  offensive.  But  it  is  not 
a  Christian  spirit  tiial  would  induce  us,  out  of  complaisance  to  men,  to 
hide  or  avoid  anything  taught  by  the  Spirit  of  God  ;  or  to  express 
hopes,  or  at  least  to  suppress  fears,  respecting  those  whom  the  Scriptures 
condemn.  Charity  or  love  does  not  require  us  to  believe,  contrary  to 
evidence,  that  all  is  well  with  our  neighbors,  or  to  say  that  it  is  so  ; 
but  It  prompts  us  to  neglect  no  means  in  our  power  to  do  them  good. 
The  spirit  of  the  gospel  is  a  spirit  of  love  and  of  a  sound  mind,  and 
these  ought  never  to  be  separated.  We  should  speak  the  truth  in  love; 
but  love  without  truth,  like  faith  without  works,  is  dead.  Spurious 
charity*  aims  at  extending  the  empire  of  the  gospel,  by  hiding  some  of 
its  characteristic  features,  and  hopes  to  make  it  agreeable  to  the  world, 
by  suppressing  part  of  its  testimony.  This  is  injurious  to  the  character 
of  Divine  revelation,  and  ought  to  be  loudly  denounced  as  one  of  the 
means  by  which  Satan,  under  the  appearance  of  an  angel  of  light, 
endeavors  to  turn  men  from  the  truth.  The  spirit  that  dictates  such  a 
course  may  dignify  itself  with  the  appellation  of  a  Christian  spirit,  and 
may  be  hailed  and  admired  as  such  by  the  world,  but  will  for  ever  find 
Us  condemnation  in  the  example  of  our  Lord  and  his  Apostles.  The 
Apostle  John,  who  speaks  so  much  of  the  importance  of  charity,  and 
who  was  himself  so  bright  an  example  of  that  heavenly  grace,  employs 
the  strongest  expressions  to  show  the  hatefulness  and  the  danger  of 
error.  And  what  is  his  definition  of  charity  ?  "  This  is  love,  that  we 
walk  after  his  commandments."  Had  the  truth  respecting  the  condition 
of  Heathens  not  been  kept  so  much  in  the  background,  from  a  fear  of 
giving  offence  ;  had  not  Christians  shut  their  eyes  to  the  doctrine  of 
Scripture  on  the  subject,  they  would  not  have  satisfied  themselves 
without  maknig  earlier  and  more  vigorous  efforts,  to  proclaim  in  the 
benighted  regions  of  the  world,  the  unsearchable  riches  of  Christ. 

This  doctrine  is  greatly  calculated  to  enhance  the  value  of  the  gospel 
in  the  esteem  of  Christians,  reminding  them  that  the  knowledge  of  it 
is  indispensable  in  order  to  their  being  saved,  and  exciting  within  them 
the  most  lively  gratitude.  When  so  many  millions  of  the  human  race 
are  suffered  to  live  in  ignorance  of  the  way  of  salvation,  what  thanks 
are  due  to  God  on  the  part  of  those  whose  lot  has  been  cast  in  a  land 
of  light !  It  is  likewise  calculated  to  awaken  the  most  ardent  zeal  for 
the  dissemination  of  the  gospel.     If  men  might  be  saved   through 

*  Charity,  taken  in  its  true  sense,  renders  the  duties  of  Christians  at  once  clear, 
intelligible,  and  compatible  with  one  another.  If  we  take  it  in  a  different  acceptation, 
we  sliall  immediately  perceive  a  constant  opposition  between  it  and  zeal  for  the  service 
of  God  ;  and  in  the  same  measure  in  which  we  abound  in  the  one,  in  the  same  degree 
shall  we  be  necessarily  restrained  in  the  other.  But  if  we  view  Christian  charity  in 
its  true  light,  as  meaning  sincere  love  for  its  object,  instead  of  there  remaining  any 
opposition,  we  shall  perceive  the  most  complete  harmony  betwixt  these  duties.  Far 
from  opposing  or  limiting  each  other  in  their  exercises,  they  will  reciprocally  fortify 
and  mutually  direct  in  their  application.  In  order  to  possess  just  ideas  of  diflereat 
duties,  we  must  always  consider  the  relations  they  bear  to  each  other. 


688  SAN'CTIl-UATION    OF    THE    SABBATH. 

(,'liiisl  by  llic  law  of  nature,  what  eiicouragciiienl  would  there  he  for 
any  extraordinary  exertions  for  this  object?  The  view,  ihen,  which  is 
here  ^iven  of  the  sul)ject,  is  the  only  one  which  stiniulaies  zeal  for  the 
spreading  of  the  glad  news  of  salvation.  If  the  gosjud  is  the  only 
nicdiuni  of  conununicaling  to  men  the  salvation  (hat  is  in  Jesus  Christ, 
let  Christians  do  all  that  lies  in  their  power  for  its  diffusion,  till  the 
knowledge  of  God  shall  cover  the  earth  as  the  waters  cover  the  sea. 


SANCTIFICATION  OF  THE  SABBATH. 

The  general  attention  which  has  of  laic  years  been  drawn  to  the  ob- 
servance of  the  Sabbath,  cannot  fail  to  be  a  subject  of  congratulation 
with  every  Christian.  The  importance  of  the  institution  is  fully  per- 
ceived only  by  those  who  tremble  at  the  Word  of  God  ;  yet  every 
reflecting  mind  is  compelled  to  acknowledge,  that  whether  as  regards 
mental  or  physical  exertion,  some  such  interval  of  rest  is  necessary 
for  the  well-being  of  society.*  But  no  argument,  however  cogent, 
unless  immediately  derived  from  the  Scriptures  of  truth,  is  suflficient 
to  establish  the  obligation  to  sanctify  the  seventh  day,  which  must 
always  be  rested  on  the  authority  of  God.  It  is,  therefore,  of  great 
moment  that  the  divine  character  of  the  Sabbatical  Institution  should 
be  distinctly  understood,  and  the  more  so,  because  many  have  been 
led  to  imagine  that  it  is  a  mere  Jewish  ordinance,  unrecognized  in  the 
New  Testament,  and  even  set  aside  or  in  a  measure  superseded  by 
our  Lord  and.  his  Apostles,  as  in  chapter  xiv.,  5,  6,  of  the  Epistle  to 
the  Romans.  This  is  a  most  pernicious  error  ;  an  error  exhibiting 
great  ignorance  of  spiritual  things,  and  one  highly  calculated  to  retard 
the  progress  of  the  Christian  in  the  divine  life.  The  Apostles,  when 
speaking  of  days  which  might  or  might  not  be  observed  without  sin, 
obviously  alluded  to  holy  days  peculiar  to  the  Jewish  economy,  and 
with  it  about  to  vanish  away  ;  but  the  Sabbath  was  set  apart  from  the 
beginning  of  the  world,  and  was  therefore  intended  to  be  held  equally 
holy  under  the  Patriarchal,  the  Jewish,  and  the  Christian  dispensations. 
In  proving  the  duly  of  Christians  to  hallow  the  Lord's  day,  it  is 
necessary  to  show  that  there  is  nothing  in  this  duty  peculiar  to  the 
law  of  Moses  ;  but  that  it  rests  on  the  permanent  obligation  of  the 
original  institution,  afterwards  embodied  in  the  decalogue,  and  also 
recognized  by  our  Lord  and  his  Apostles.     It  is  necessary,  also,  to 

•  Mr.  Burke,  in  liis  ceU-bratcd  letter  to  a  Member  of  the  National  Assembly  of 
France,  attributes  mucii  of  tlie  terrible  mischiefs  occasioned  by  that  body  to  their 
continuing  tiieir  sittinits  on  tlie  Sabl)atii.  "  They  who  always  labor,"  he  observes, 
"  can  have  no  true  judgment.  You  never  give  yourselves  time  to  cool,  and  when 
men  are  thus  engaged  in  unremitting  labor,  they  exhaust  their  attention,  burn  out 
their  candles,  and  are  left  in  the  dark." 


SANCTIFICATION    OF    THE    SABBATH.  689 

prove  that  the  change  of  tlie  day  from  the  last  to  the  first  day  of  the 
week,  has  not  made  void  the  import  of  the  primary  institution,  or  of 
the  fourth  commandment,  vvliose  binding  and  permanent  authority  is 
by  no  means  affected  by  that  change.  If  it  could  be  ascertained  that 
the  Sabbath  is  not  appointed  to  be  observed  on  the  first  day  of  the 
week,  the  consequence  would  be,  not  that  we  should  be  freed  from 
its  obligation,  but  that  we  oiight  to  sanctify  it  on  the  original  day. 
This  would  be  incumbent  on  all  the  posterity  of  Adam  to  the  end  of 
the  world. 

We  are  taught  that  it  is  the  reasonable  service  of  every  intelligent 
creature  to  hold  all  that  he  possesses  at  the  disposal  of  "  Him  in  whom 
we  live,  and  move,  and  have  our  being."  In  paradise  a  grant  was 
made  to  man  of  the  fruits  of  the  earth,  with  one  reservation ;  after  the 
flood  this  grant  was  renewed  and  extended,  and  without  such  a  grant 
it  would  have  been  an  act  of  robbery  for  man  to  seize  upon  any  one  of 
the  productions  of  his  Maker.  The  same  is  true  in  regard  to  our 
time.  Every  minute  belongs  to  God,  and  it  is  for  the  Almighty  to  de- 
termine in  what  manner  we  are  to  number  and  employ  our  days.  On 
this  subject  He  has  not  left  mankind  in  ignorance  ;  but  has  instituted 
the  ordinance  of  the  weekly  rest,  and  commanded  it  to  be  observed 
according  to  his  appointment. 


THE  SABBATH  ANTERIOR  TO  THE  MOSAIC  DISPENSATION. 

The  Sabbath  neither  originated,  nor  ceased  with  the  law  of  Moses. 
It  was  instituted  immediately  after  the  Creation,  before  man  had 
sinned,  and  for  a  reason  that  has  no  dependence  on  that  economy. 
"  And  on  the  seventh  day  God  ended  his  work  which  he  had  made, 
and  he  rested  on  the  seventh  day  from  all  his  work  which  he  had 
made.  And  God  blessed  the  seventh  day,  and  sanctified  it ;  because 
that  in  it  he  had  rested  from  all  his  work  which  God  created  and 
made,^''  Gen.  ii.,  2.  Here  a  reason  is  given  for  the  sanctification  of 
the  seventh  day,  unconnected  with  anything  local  or  temporary ;  and 
the  blessing  pronounced  on  it  as  well  as  its  sanctification,  implies,  that 
it  is  blessed  and  sanctified  for  man.  All  the  days  of  creation  were 
good.  None  of  them  were  cursed  or  unholy, — the  seventh  day,  there- 
fore, was  not  blessed  and  sanctified  on  account  of  possessing  any 
natural  superiority  or  pre-eminence.  It  was  sanctified  by  a  command 
to  Adam,  and  through  him  to  all  his  posterity,  to  keep  it  holy  as  a  day 
set  apart  and  blessed  by  the  Creator,  on  which  he  rested  from  his 
work  ;  and  this  is  the  reason  given  in  the  fourth  commandment,  more 
than  two  thousand  years  afterwards,  for  sanctifying  this  day.  If, 
then,  on  a  certain  account,  one  day  of  the  week  is  declared  to  be 
blessed  and  sanctified,  it  must  be  distinguished  from  the  other  days, 
and  a  peculiar  blessing  must  rest  upon  it.  Are,  then,  the  Jews  alone 
concerned  in  this  ?  What  exclusive  connection  has  such  a  Sabbath 
with   Jewish  institutions  of  a  mere   temporary  nature  ?     Are  not  all 

44 


690  SANCTIFICATION    OF    THE    SABBATH. 

moil   in   all  ages  equally  interested  in  it?     If,  even  in  a  state  of  inno 
cciicc,  llie  Sabbath  was  a  blessing  to  man,  how  much   more  is   it   ne- 
cessary for  him  in  a  state  of  sin,  degradation,  and  toil  ? 

Two  i^reat  laws  were  delivered  to  man  at  tho  beginning,  in  both  of 
which  (iod  asserted  his  sovereignty.  The  first  was  the  appointment 
of  the  Sabbath,  or  a  seventh  day's  rest.  The  second  was  the  law  of 
marriage.  'I'liesc  two  ordinances  were  instituted  as  the  basis  of  that 
relation  whicli  was  to  subsist  between  God  and  man,  and  of  every 
relative  connexion  among  men.  They  were  ordinances  coeval  in  their 
appointment  wiih  the  existence  of  the  human  race  upon  earth,  and 
must  subsist  while  man  has  a  being  upon  it. 

Notwithstanding  the  proof  from  the  words  of  the  institution,  Gen. 
ii.,  2,  that  the  Sabbaih  was  to  be  universally  observed,  it  has  been 
urged  by  those  who  impugn  its  authority,  that  no  mention  is  made  of  it 
during  the  Patriarchal  ages,  and,  therefore,  that  it  cannot  then  have  been 
in  force.  But,  considering  the  nature  and  brevity  of  the  Scripture  his- 
tory, even  were  it  true  that  no  intimation  is  given  respecting  the  Sab- 
bath in  that  period,  this  would  furnish  no  valid  argument  against 
its  existence.  In  several  books  of  tiie  Old  Testament,  even  in  those 
where  the  omission  was  hardly  to  have  been  anticipated,  the  Sabbath 
is  not  mentioned,  although  in  ihe  periods  in  which  they  were  written  it 
continued  to  be  regularly  observed.  Numerous  allusions,  however, 
are  from  the  beginning,  and  all  along,  to  be  found  to  the  Sabbath. 
Besides  many  others,  the  division  of  time  into  weeks  of  seven  days 
may  be  noticed  ;  and  the  frequent  introduction  of  the  number  Seven, 
as  even  in  the  short  account  of  the  flood.  Gen.  vii.,  2,  3,  4,  10  ;  viii., 
10,  12,  relating  both  to  casual  occurrences  and  to  the  worship  of  God. 
The  number  seven  is  expressed  m  Hebrew  by  a  word  signifying  ful- 
ness, perfection,  or  completion  ;  and  to  this  number  it  may  be  further 
observed,  a  sacred  character  has  been  attached  from  tiie  earliest  ages, 
among  all  nations,  whether  idolaters  or  worshippers  of  the  true  God. 
But  even  if  no  mention  had  been  made  of  the  observance  of  the  Sab- 
bath, and  no  allusion  to  it  had  been  found  during  the  Patriarchal  ages, 
or  at  any  other  period,  its  binding  obligation  would  remain  unimpaired, 
since  the  institution  itself,  and  the  ground  on  which  it  rests,  are  so 
fully  declared  at  the  commencement  of  the  Scriptures,  as  to  render  any 
recurrence  to  the  subject  in  the  way  of  authority  unnecessary. 

In  the  account  of  the  gathering  of  the  manna.  Exodus  xvi.,  4,  before 
the  law  was  delivered  from  Sinai,  we  have  satisfactory  evidence  of  the 
obligation  to  observe  the  Sabbath  day.  "  Then  said  the  Lord  unto 
Moses,  Behold,  1  will  rain  bread  from  heaven  for  you  ;  and  the  people 
shall  go  out  and  gather  a  certain  rate  every  day,  that  I  may  prove  them, 
whether  they  will  walk  in  my  law,  or  no.  And  it  shall  come  to  pass,  that 
on  the  sixth  day  they  shall  prepare  that  which  they  bring  in  ;  and  it  shall 
be  twice  as  much  as  they  gather  daily."  Here  is  direct  reference  to  a 
*'  law"  previously  existing,  by  which  (iod  was  to  prove  the  obedience  of 
the  Israelites,  and  here  also  is  a  clear  intimation  that  the  law  referred  to 
required  the  separation  of  the  seventh  from  the  other  days  of  the  week. 
On  the  Sabbath  they  were  to  rest ;  on  the   Sabbath  they  were  not  to 


SANCTIFICATION    OF    THE    SABBATH.  691 

gather  the  manna,  and,  in  the  providence  of  God,  it  was  declared  that 
this  should  not  be  necessary,  for  God  would  give  them  as  much  on 
the  sixth  day  as  would  also  suffice  for  the  seventh.  Accordingly,  it  is 
said,  verse  22,  "  And  it  came  to  pass,  that  on  the  sixth  day  they 
gathered  twice  as  much  bread,  two  omers  for  one  man  :  and  all  the 
rulers  of  the  congregation  came  and  told  Moses.  And  he  said  unto 
them,  this  is  that  which  the  Lord  hath  said,  to-morrow  is  the  rest  of 
the  holy  Sabbath  unto  the  Lord  :  bake  that  which  ye  will  bake  to-day, 
and  seethe  that  ye  will  seethe;  and  that  which  remaineth  over  lay  up 
for  you,  to  be  kept  until  the  morning.  And  they  laid  it  up  till  the 
morning,  as  Moses  bade  ;  and  it  did  not  stink,  neither  was  there  any 
worm  therein.  And  Moses  said,  eat  that  to-day  ;  for  to-day  is  a  Sab- 
bath unto  the  Lord  :  to-day  ye  shall  not  find  it  in  the  field.  Six  days 
ye  shall  gather  it ;  but  on  the  seventh  day,  which  is  the  Sabbath,  in  it 
there  shall  be  none."  When,  notwithstanding  this  injunction,  some  of 
the  people  went  out  on  the  seventh  day  to  gather  the  manna,  "  The 
Lord,"  it  is  added,  verse  23,  "  said  unto  Moses,  How  long  refuse  ye  to 
keep  my  commandments  and  my  laws  ?  See,  for  that  the  Lord  hath 
given  you  the  Sabbath,  therefore  he  giveth  you  on  the  sixth  day  the 
bread  of  two  days  :  abide  ye  every  man  in  his  place  ;  let  no  man 
go  out  of  his  place  on  the  seventh  day.  So  the  people  rested  on  the 
seventh  day."  Here  is  express  mention  of  the  seventh  day,  and  of  the 
Sabbath,  and  reference  to  God's  laws  and  commandments,  previously 
given,  respecting  it.  The  Sabbath,  it  is  to  be  observed,  too,  is  spoken 
of  in  the  past  time — the  Lord  hath  given;  and  the  manna  in  the 
present — he  giveth  ;  while  the  Sabbath,  formerly  given,  is  declared  to 
be  the  reason  why  there  was  twice  as  much  manna  on  the  sixth  day. 
"  The  Lord  hath  given  you  the  Sabbath,  therefore  he  giveth  you  in 
the  sixth  day  the  bread  of  two  days."  \n  all  this  we  have  clear  proof 
of  the  previous  existence  of  a  "  law,"  namely,  "  the  rest  of  the  holy 
Sabbath.''''  This  law  was  imposed  on  Adam  when  he  stood  as  the 
representative  of  the  whole  human  race,  and  is  consequently  binding  on 
all  his  posterity.  We  may  here  observe,  that  three  miracles  in  honor 
of  the  Sabbath,  and  to  secure  it  against  desecration,  were  wrought 
every  week  before  the  promulgation  of  the  law.  Double  the  quantity 
of  manna  fell  every  sixth  day.  None  fell  on  the  Sabbath.  The  manna 
preserved  for  that  day  did  not  corrupt.  We  have  thus  seen  that  the 
duty  of  the  sanctification  of  the  Sabbath  was  enjoined  before  the  exist- 
ence of  the  Mosaic  dispensation  ;  it  shall  now  be  proved  that  it  remains 
in  force  since  that  dispensation  has  passed  away. 


THE  SABBATH  BINDING  ALIKE  UNDER  THE  JEWISH  AND 
CHRISTIAN  DISPENSATIONS. 

The  duty  of  the  observance  of  the  Sabbath,  resting  on  the  original 
institution,  forms  a  part  of  the  ten  commandments,  and  on  this  account 
also  is  of  permanent  and  universal  obligation.  It  is  most  erroneous  to 
suppose,  that  because  these  commandments  were  delivered  to  the  Isra- 


692  8ANCTIPICAT10N    OF    THE    SABBATH. 

elites,  that  for  lliciii  llicy  were  exclusively  inlcndcd.  To  the  Jews 
were  coiiiinillcd  the  oracles  of  (iod,  and  lliey  were  appointed  his  wit- 
nesses to  all  nations,  Isaiah  xliii.,  10,  12.  It  is  therefore  necessary  to 
distinguish  between  the  general  laws  delivered  to  Israel  as  a  testimony 
for  all  mankind,  and  those  national  laws — the  statutes  and  the  judg- 
ments— which  were  peculiar  to  that  people.  All  the  other  nations  had 
fallen  into  idolatry,  because  "  they  did  not  like  to  retain  God  in  their 
knowletlge."  From  these  the  Israelites  were  separated,  in  order  that  by 
them  the  worship  of  the  true  Jehovah  might  be  maintained  ;  and,  above 
all,  that  from  among  them  the  Messiah  should  spring.  For  the  purpose 
of  continuing  this  separation,  as  well  as  of  rendering  it  subservient  to 
the  future  dispensation,  the  law  in  its  various  parts,  moral,  ceremonial, 
and  judicial,  was  delivered  to  Israel.  The  moral  law,  contained  in  the 
ten  conunandmenls,  was,  from  its  nature,  of  universal  and  permanent 
obligation  ;  while  the  laws  that  were  political,  ritual,  or  ceremonial,  had 
previously  no  existence,  and  were  to  be  abi'ogated  when  their  df^slined 
end  was  accomplished.  But  the  decalogue,  on  which  these  other  laws 
were  grounded,  the  sum  of  which  is  the  love  of  God  and  of  our  neighbor, 
containing  the  eternal  rule  of  right  and  wrong,  had  been  in  force  from 
the  beginning,  and  must  for  ever  continue  immutable.  It  was  accord- 
ingly disimgiiished  from  the  other  laws  in  a  very  remarkable  manner, 
both  in  its  promulgation  and  in  its  preservation. 


THE  MANNER  OF  THE  PROMULGATION  OF  THE  DECALOGUE. 

The  ten  commandments  alone  were  promulgated  by  the  voice  of  God, 
amidst  the  most  manifest  tokens  of  the  divine  presence  and  majesty. 
They  were  delivered  to  a  whole  nation,  who  trembled  when  they  heard 
them,  and  solemnly  promised  obedience.  When  they  were  proclaimed, 
Moses  and  Aaron  only  were  present  on  the  mount,  which  the  people  and 
the  priests  were  forbidden  even  to  touch.  And  as  these  commandments 
had  been  pronouncet'  by  the  voice  of  God,  in  the  hearing  of  all  the 
people,  they  were  also  written  by  the  finger  of  God  on  two  tables  of  stone, 
while  the  other  laws  were  delivered  to  Moses  only,  and  written  by  hirn 
in  a  book.  "  These  words  the  Lord  spake  unto  all  your  assembly  in  the 
mount,  out  of  the  midst  of  the  fire,  of  the  cloud,  and  of  the  tliick  dark- 
ness, with  a  great  voice ;  and  he  added  no  more :  and  he  wrote  them  on 
two  tables  of  stone,  and  delivered  them  unto  me,"  Deut.  v.,  22.  Such 
were  the  striking  peculiarities  of  the  promulgation  of  the  ten  command- 
ments. 

The  two  tables  of  the  law  were  given  to  Moses  on  the  mount,  but 
before  he  returned  to  the  people  they  had  violated  and  trampled  on  its 
great  commandment.  Moses,  in  consequence,  cast  the  tables  out  of  his 
hand  and  brake  them,  thus  significantly  indicating  that  the  law  given  to 
man  had  been  broken,  and  that,  if  committed  to  his  keeping,  by  him  it 
could  not  be  fulfilled.  With  man  this  was  impossible,  but  with  God 
all  things  are  possible.     It  was  his  eternal  purpose,  purposed  in  Christ 


SANCTIFICATION    OF    THE    SABBATH.  693 

Jesus,  that  his  law  shouhl  notwithstanding  be  fulfilled,  and  that  hy  his 
own  power  this  fulfilment  should  be  accomplished.  Moses  was  there- 
fore commanded  to  prepare  two  new  tables,  on  which  God  again  wrote 
"  the  words  that  were  in  the  first  tables,"  Exod.  xxxiv.,  1,  which  he 
delivered  once  more  into  the  hand  of  Moses ;  but  in  doing  so  not  even 
Aaron,  and  no  man  but  Moses,  representing  on  that  occasion  the  one 
Mediator  between  God  and  man,  was  allowed  to  go  up,  or  to  be  seen 
throughout  all  the  mount.  "  And  the  Lord  passed  by  before  him,  and 
proclaimed.  The  Lord,  The  Lord  God  merciful  and  gracious,  long  suffer- 
ing, and  abundant  in  goodness  and  truth,  keeping  mercy  for  thousands, 
forgiving  iniquity  and  transgression,  and  sin,  and  that  will  by  no  means 
clear  the  guilty,"  Exod.  xxxiv.,  3,  6.  It  was  thus  declared  that  through 
the  goodness  and  mercy  of  God,  sin,  the  transgression  of  the  law,  should 
be  pardoned  ;  but  that  this  should  be  effected  in  consistency  with  his 
holiness  and  justice  ;  that  the  sinner  should  be  forgiven  ;  but  sin  should 
not  go  unpunished. 


THE  MANNER  OF  THE  PRESERVATION  OF  THE  DECALOGUE,  AND 
THE  LESSONS  THEREBY  TAUGHT. 

In  the  manner  of  their  preservation,  the  ten  commandments  were  as 
much  distinguished  from  all  the  other  laws  given  to  Israel,  as  they  had 
been  in  the  mode  of  their  promulgation.  A  tabernacle  was  prepared  for 
their  reception,  by  the  special  direction  of  God,  and  within  it  an  ark 
placed,  in  which  the  two  tables  of  the  law  were  to  be  deposited.  The 
ark,  formed  of  the  most  durable  wood,  was  overlaid  with  gold,  within 
and  without.  It  was  called  the  ark  of  the  covenant,  and  over  it  was 
placed  the  mercy-seat,  that  eminent  type  of  the  Mediator  of  the  new 
covenant.  On  this  mercy-seat  the  divine  glory  was  to  descend,  and 
thence  as  from  a  throne,  Jehovah  was  to  hold  communication  with  his 
people.  When  the  tabernacle  was  "  set  up,"  the  ark,  covered  with  a 
veil,  was  placed  in  it,  and  Aaron  and  his  sons  were  consecrated.  When 
this  was  done,  Moses  "  took  and  put  the  testimony  (the  two  tables  of 
the  law)  into  the  ark,  and  set  the  staves  on  the  ark,  and  put  the  mercy- 
seat  above  upon  the  ark.  And  he  brought  the  ark  into  the  tabernacle, 
and  set  up  the  veil  of  the  covering,  and  covered  the  ark  of  the  testimony ; 
as  the  Lord  commanded  Moses,"  Exodus  xl.,  20,  21. 

Similar  solemnities  were  observed  when  the  ark  was  transferred  from 
the  tabernacle  to  the  temple.  "  And  the  priests  brought  in  the  ark  of 
the  covenant  of  the  Lord  unto  his  place,  into  the  oracle  of  the  house,  to 
the  most  holy  place,  even  under  the  wings  of  the  cherubiras.  For  the 
cherubims  spread  forth  their  two  wings  over  the  place  of  the  ark,  and 
the  cherubims  covered  the  ark,  and  the  staves  thereof  above.  And  they 
drew  out  the  staves,  that  the  ends  of  the  staves  were  seen  out  in  the 
holy  place  before  the  oracle,  and  they  were  not  seen  without :  and  there 
they  are  unto  this  day.  There  is  nothing  in  the  ark  save  the  two  tables 
of  stone,  which  Moses  put  there  at  Horeb,  when  the  Lord  made  a  cove 


G94  8ANCTIFICATI0N    OF    THE    SADBATH. 

nant  with  the  cliildrcn  of  Israel,  when  they  came  out  of  the  land  of 
Egypt,"  1  Kiiif^s  viii.,  6-9. 

Into  the  holy  of  holies,  in  which  were  the  ark  and  the  mercy-seat,  the 
hi|;h  priest  alone  entered,  and  that  only  once  every  year,  alter  offering  a 
solenm  sacrifice  of  atonement  for  himself  and  all  the  people,  and  the 
punishment  of  ileath  was  denounced  against  him,  if  he  entered  at  any 
otlier  time  ;  and  at  no  time  was  any  other  man  allowed  to  enter.  Even 
in  the  tabernacle  there  was  to  be  no  man  when  he  made  the  atonement, 
Lev.  xvi.,  17.  When  the  tabernacle  was  to  be  removed,  Aaron  and  his 
sons  w«re  to  take  down  the  covering  veil  and  cover  the  ark  of  the  testi- 
mony with  it,  and  to  put  two  more  coverings  over  it.  "  After  that,  the 
sons  of  Kohath  shall  come  to  bear  it :  but  they  shall  not  touch  any  holy 
thing  lest  they  die,"  Numbers  iv.,  5,  15.  It  was  death  to  touch  the  ark. 
Uzzah  was  smitten  with  death  for  putting  his  hand  to  it,  2  Sam.  vi.,  7. 
It  was  death  to  look  into  it.  "  And  he  smote  the  men  of  Beth-Shemesh, 
because  they  had  looked  into  the  ark  of  the  Lord,  even  he  smote  of  the 
people  fifty  thousand  and  threescore  and  ten  men,"  1  Sam.  vi.,  19.  Both 
these  examples  contain  most  salutary  instruction  to  those  who  have  fled 
to  Christ  for  refuge,  and  to  all  who  are  yet  in  their  sins.  To  this  hour 
it  is  death  to  look,  in  a  spirit  of  self-righteousness,  on  that  law  which 
the  ark  contained.  It  is  death  to  look  on  it,  except  through  Him  who 
is  the  end  of  the  law  for  righteousness  to  every  one  that  believeth. 

The  importance  attached  to  the  tabernacle  and  the  ark  containing  the 
ten  commandments,  and  these  alone,  demands  particular  attention. 
While  the  history  of  the  creation  of  the  universe — of  the  earth,  the  sun, 
the  moon,  and  the  stars,  is  related  by  the  sacred  historian  in  one  short 
chapter,  the  account  of  the  construction  of  the  tabernacle  and  the  ark  is 
detailed  in  thirteen.  In  his  account  of  the  creation  of  the  universe, 
Moses  is  brief  and  general ;  in  that  of  the  construction  of  the  tabernacle 
and  the  ark  he  is  copious,  and  records  the  smallest  peculiarities.  The 
world  was  created  in  order  that  God  should  be  glorified  by  the  church, 
and  that  by  it  his  manifold  wisdom  might  be  made  known  unto  the 
principalities  and  powers  in  heavenly  places,  according  to  the  eternal 
purpose  which  he  purposed  in  Christ  Jesus  our  Lord,  Eph.  iii.,  10.  In 
the  tabernacle  and  the  ark  his  law  was  to  be  deposited,  till  by  the  coming 
of  his  Son  it  should  be  fulfilled  for  the  redemption  of  his  people  from  its 
curse;  and,  accordingly,  the  construction  of  the  tabernacle  and  the  ark 
is  spoken  of  more  amply  and  more  particularly  than  the  formation  of  all 
the  elements  and  all  the  universe. 

The  remarkal)le  prominence  thus  given  to  the  construction  of  the 
tabernacle,  and  the  extraordinary  precautions  regarding  the  ark,  as  sub- 
servient to  the  conservation  of  the  holy  law,  prove  its  importance  in  the 
sight  of  God, — of  that  everlasting  law  by  which  he  governs  the  world, 
which  is  holy,  and  just,  and  good,  and  which  in  its  substance  must  be 
eternally  binding  on  all  intelligent  creatures,  both  men  and  angels. 
This  law  had  been  broken  Ijy  man.  But,  though  broken  and  dishonored, 
its  authority  was  in  due  time  to  be  vindicatid,  not  merely  by  the  inflic- 
tion of  its  awful  penalty,  but  also  by  the  fulfilment  of  its  holy  precepts, 
and  that,  too,  upon  earth,  which  had  been  the  scene  of  its  violation. 


SANCTIFICATION    OF    THE    SABBATH.  695 

Had  not  this  been  the  purpose  of  God,  we  may  be  assured  that  the  law 
would  never  again  have  been  promulgated  to  man.  Nothing  would 
have  remained  but  a  fearful  looking  for  of  judgment,  and  of  fiery  indig- 
nation to  consume  its  transgressors.  But  God  in  the  midst  of  wralh 
remembered  mercy.  Glory  to  God  in  the  highest  was  at  length,  through 
the  fulfilling  of  this  law,  to  be  proclaimed,  and  on  earth  peace,  good 
will  toward  men. 

In  the  renewal  of  the  tables  of  the  law,  accompanied  with  the  procla- 
mation of  the  mercy  of  God,  and  their  being  placed  in  the  ark,  covered 
with  the  mercy-seat,  intimation  was  given  of  that  future  fulfilment  of 
the  law,  and  the  removal  of  its  curse.  In  other  words,  it  was  intimated 
that  a  righteousness  adequate  to  all  its  demands,  which  could  not  be 
performed  by  man,  should  be  provided  by  God.  And  this  solemn  trans- 
action, and  the  purposed  fulfilment  of  its  import,  were,  in  the  40th 
Psalm,  prophetically  declared  of  Him  who  alone  could  bring  in  this 
righteousness,  where  he  himself  announces  his  coming  to  do  his  Father's 
will.  "  Lo,  I  come  :  in  the  volume  of  the  book  it  is  written  of  me,  I 
delight  to  do  thy  will,  0  my  God  ;  yea,  thy  law  is  within  my  heart.  I 
have  preached  righteousness  in  the  great  congregation  :  lo,  I  have  not 
refrained  my  lips,  O  Lord,  thou  knowest.  I  have  not  hid  thy  righteous- 
ness within  my  heart."  Here  we  are  made  acquainted  with  the  reason 
why  the  holy  law  was  promulgated  by  the  voice  of  Jehovah  himself 
with  the  sound  of  a  trumpet,  amidst  thunderings  and  lightnings  from  the 
mountain  that  burned  with  fire,  and  proclaimed  in  this  awful  manner  as 
a  testimony  to  all  nations,  and  every  age  of  the  world  :  why,  after  being 
broken,  the  tables  of  the  law  were  renewed,  and  deposited  in  the  taber- 
nacle and  the  ark ;  why  such  importance  was  attached  to  them  for  its 
preservation  ;  and  why  such  solemn  prohibitions  respecting  them  were 
added,  backed  by  the  sanction  of  instant  death.  This  "  fiery  law,"  thus 
covered  from  the  eye  of  man,  was  like  the  book  sealed  with  seven  seals, 
which  no  man  in  heaven  nor  on  earth  was  found  worthy  to  open,  neither 
to  look  therein.  The  lion  of  the  tribe  of  Judah,  the  Lamb  in  the  midst 
of  the  throne,  who  alone  could  look  upon  that  book,  alone  could  fulfil 
that  holy  law.  He  only  could  magnify  and  make  it  honorable.  He 
only  could  "  bring  in  everlasting  righteousness," — a  righteousness  per- 
formed in  time,  but  to  endure  throughout  eternity, — consisting  at  once 
in  suffering  the  penalty  which  man  by  transgression  had  incurred,  and 
in  the  fulfilment  of  the  precept,  which  he  had  failed  to  obey.  His  obedi- 
ence in  this  double  respect  reaches  infinitely  beyond  the  power  of  all 
created  beings,  and  furnishes  of  itself  incontestible  proof,  were  none 
besides  to  be  found  in  the  book  of  God,  that  Jesus  Christ  was  "  God 
manifest  in  the  Jiesli"  "  Emmanuel,  God  with  us"  "  Jehovah  our  right- 
eousness." 

That  there  was  no  other  way  in  which  God's  law  could  be  fulfilled, 
after  it  had  been  broken,  is  certain,  since  God  does  nothing  in  vain.  If 
in  any  other  way  this  could  have  been  accomplished,  the  highest  of  all 
means,  as  the  incarnation  of  his  Son  must  appear  in  the  eye  of  every  one 
who  believes  that  he  is  "  over  all,  God  blessed  for  ever,"  would  not  have 
been  employed.     The  language  of  the  Lord  himself  was,  "  0  my  Father, 


606  SANCTIFICATION    OF    THE    SABBATH. 

if  it  be  possible,  let  this  cup  pass  from  me."  It  did  not  pass  from  him, 
and  this  demonstrates  that  by  no  other  Tpossible  means,  could  the  law 
have  been  fulfilled,  and  the  work  of  man's  salvation  accomplished.  The 
truth  and  the  faithfulness  of  God  required  that  the  honor  of  his  violated 
law  should  be  vindicated  by  the  infliction  of  its  penalty,  according  to  his 
express  declaration  to  the  first  man  if  it  should  be  transgressed.  Sin, 
therefore,  must  have  been  punished  either  in  the  person  of  the  sinner  or 
of  a  Surety  in  his  place,  and  as  it  was  impossible  that  any  mere  creature, 
even  of  the  highest  possible  order,  could  be  such  a  surety,  either  the 
incarnation  of  the  Son  of  God,  or  the  punishment  of  the  transgressor,  was 
inevitable.  The  fulfilment  of  the  law,  however,  by  his  Son,  did  not 
leave  it  to  be  afterwards  abrogated  or  trampled  on  by  those  who  should 
receive  the  benefit  of  his  vicarious  obedience,  while  its  nature  forbade  its 
being  changed  or  relaxed  in  the  smallest  degree,  which  wouhl  fender  it 
neither  holy  nor  just,  and  consequently  unworthy  of  God.  There  are 
many,  notwithstanding,  who  maintain  that,  under  the  new  covenant,  the 
requirements  of  this  holy  law  are  modified  or  lowered,  so  as  to  be  adapted 
to  that  degree  of  obedience  which  can  be  yieldeu  by  fallen  man.  This 
most  destructive  error,  degrading  to  the  character  of  God,  utterly  at  vari- 
ance with  his  holiness  and  justice,  sup])osing  the  introduction  of  one  evil 
to  remedy  another,  gives  an  entirely  false  view  of  the  plan  of  redemption. 
It  is  subversive  of  the  law  ;  for  not  only,  if  it  failed  to  require  perfect  holi- 
ness, would  it  cease  to  be  a  holy  law  ;  but  it  would  cease  to  be  in  any 
sense  a  law.  Could  that  be  called  a  law  which  did  not  demand  obedi- 
ence to  its  own  requirements,  and  which  would  not  be  violated  when 
they  were  disobeyed  1  Did  ever  such  a  law  exist  1  Does  not  every  law, 
whether  divine  or  human,  even  respecting  things  of  the  least  value, 
require  implicit  and  perfect  obedience  1  Can  any  one  show  what  are  the 
requirements  of  that  mitigated  law,  of  which  some  so  ignorantly  speak, 
or  where  it  is  to  be  found  ? 

In  the  plan  of  salvation,  it  is  true,  provision  is  made  for  God's  accept- 
ance of  the  services  of  his  children,  although  as  coming  from  them  they 
are  imperfect,  in  other  words,  alloyed  with  sin,  and  so  falling  short  of 
the  divine  requirements.  But  on  what  ground  are  they  accepted  ?  Is  it 
on  their  own  account  7  If  so,  it  would  indeed  be  at  the  expense  of  the 
perfection  of  the  law.  But  it  is  far  otherwise.  As  the  high  priest  of 
Israel  made  atonement  for  the  uncleanness  of  the  people,  so  the  services 
of  believers  are  presented  to  God  by  their  great  High  Priest,  through 
whose  atonement  and  intercession  the  sin  that  cleaves  to  them  is  entirely 
removed.  "  In  those  days,  and  in  that  time,  saith  the  Lord,  the  iniquity 
of  Israel  shall  be  sought  for,  and  there  shall  be  none ;  and  the  sins  of 
Judah,  and  they  shall  not  be  found  ;  for  I  will  pardon  those  whom  I 
reserve."  Washed  in  that  fountain  opened  for  sin  and  for  uncleanness, 
they  are  presented  faultless  by  him  who  is  their  Surety,  in  other  words, 
as  entirely  conformed  to  the  perfect  standard  of  God's  holy  law.  The 
duty  of  believers  is  to  be  perfect,  even  as  their  Father  which  is  in  heaven 
is  perfect ;  but  as  in  all  things  and  in  every  moment,  they  come  short, 
their  imperfections  are  not  set  aside  by  lowering  the  requirements  of  the 
law  of  God,  or  by  expunging  any  part  of  it,  but  are  altogether  removed 


SANCTIFICATION    OF    THE     SABBATH.  697 

in  a  way  that  to  the  utmost  honors  the  law,  satisfying  its  highest  de- 
mands by  Him  with  whom  they  are  one.  God  then,  is  "  a  just  God  and 
a  Saviour ;"  but  this  he  could  not  be,  if,  in  the  plan  of  salvation,  he  either 
abrogated  or  lowered  his  law,  or  dispensed  with  the  perfect  obedience  to 
it  of  those  who  are  saved,  or  pardoned  their  sins  without  an  atonement, 
or  accepted  their  person  or  services  in  any  other  way  than  that  in  which 
the  law  is  "fulfilled"  in  them,  Rom,  viii.,4.  Well  might  the  Apostle 
say,  "  Do  we  then  make  void  the  law  through  faith  1  God  forbid  :  yea, 
we  establish  the  law." 


PROOF  OF  THE  PERMANENCE  OF  THE   FOURTH  COMMANDMENT 
DERIVED  FROM  THE  FOREGOING   STATEMENTS. 

It  having  been  the  purpose  of  God,  that  the  dishonor  done  to  his  law 
in  its  violation  should  be  repaired,  in  a  way  in  which  it  is  exhibited  as 
more  glorious  and  more  highly  valued  by  him  than  ever  it  liad  been 
before,  ought  not  means  to  have  been  used  forcibly  to  impress  this  on 
the  minds  of  men,  till  that  reparation  should  take  place  ?  The  precau- 
tions, therefore,  employed  for  the  preservation  of  the  two  tables  of  the 
law,  after  the  first  had  been  broken,  which  in  any  other  view  would, 
from  their  strictness  and  minuteness,  be  altogether  unaccountable,  were 
admirably  adapted  to  the  end  for  which  they  were  appointed.  Here, 
then,  we  have  a  demonstration  of  the  permanent  obligation  of  the  fourth 
commandment  of  the  decalogue,  since  it  constitutes  a  part  of  that  law 
which  was  so  signally  distinguished  in  its  promulgation,  and  so  care- 
fully deposited  for  its  preservation — of  that  law  which  the  Redeemer 
fulfilled  for  the  justification  of  his  people  ;  and  that  law  by  which  they 
are  justified,  they  must  be  bound  in  all  its  parts  to  obey.  How,  then, 
shall  it  ever  be  supposed  that  the  ten  commandments  belonged  only  to 
Israel,  and  are  not  of  everlasting  and  universal  obligation?  Or  on 
what  ground  can  it  be  affirmed,  that  the  fourth  commandment  is  to  be 
separated  from  the  rest,  so  that  one  is  blotted  out  of  their  number,  and 
that  they  are  now  reduced  to  nine  ? 

Here  let  us  for  a  moment  pause,  and  consider  how  God,  in  the  re- 
demption of  his  people,  and  the  forgiveness  of  their  sins  through  the 
blood  of  Christ,  has  abounded  towards  them  in  all  wisdom  and  pru- 
dence. The  manner  in  which  these  blessings  are  provided,  is  at  once 
most  humbling  and  most  consolatory.  Their  communioa  with  their 
heavenly  Father  is  secured;  but  the  way  in  which  it  is  obtained  lays 
them  low  in  the  dust.  All  the  glory  redounds  to  God,  while  the  richest 
benefits  are  conferred  on  man.  Here,  too,  the  conclusion  to  which  the 
Apostle  conducts  his  argument  in  the  Epistle  to  the  Hebrews,  is  strik- 
ingly applicable.  There  he  had  established  the  superiority  of  the  new 
covenant  over  that  first  covenant  which  made  nothing  perfect,  and  had 
vanished  away — during  which,  "  the  way  into  the  holiest  of  all  was  not 
yet  made  manifest;"  and  he  sums  up  the  whole  in  the  following  con- 
solatory exhortation  : — "  Having,  therefore,  brethren,  boldness  to  enter 


698  8ANCTIFICATI0N    OF    THE    SABBATH. 

into  the  holiest  by  llic  blood  of  Jesus,  by  a  new  and  living  way,  which 
he  hath  consecrated  for  us  through  the  veil,  that  is  to  say,  his  flesh ; 
and  having  an  Iligli  Priest  over  the  house  of  God,  let  us  draw  near 
with  a  true  heart,  in  full  assurance  of  faith." 

On  the  whole,  it  is  evident,  that  the  ten  commandments  in  no  respect 
exclusively  belonged,  like  the  other  laws,  to  the  nation  of  Israel. 
These  laios,  written  in  a  book,  Deut.  xxxi.,  9,  24,  26,  were  delivered  to 
them  for  their  keejmig,  and  placed  at  the  side  of  the  ark.  But  after 
the  first  tables  on  which  the  t.c7i  commandments  had  been  inscribed  were 
broken,  the  renewed  tables,  guarded  by  the  most  awful  sanctions,  were 
put  v'ithin  the  ark,  and  covered  evenfrofn  their  sight.  They  were  de- 
posited beneath  the  mercy-seat,  in  the  tabernacle,  the  "habitation"  of 
the  Lord,  and  afterwards  in  the  temple,  and  brought  "  into  the  oracle 
of  the  house,  to  the  most  holy  place."  Nor  was  this  holy  sanctuary 
laid  open,  and  exposed  to  view,  imtil  He  who  had  fulfilled  every  jot  and 
tittle  of  the  law  said  it  is  finished.  The  veil  of  the  temple  was  then 
rent  in  twain  from  the  top  to  ihe  bottom.  The  mystery  of  the  ark,  and 
the  ten  commandments  deposited  in  it,  was  unfolded,  and  the  way  into  the 
holiest  of  all  made  manifest.  Tiiesc  couunandmcnts  arc  moral  in  their 
nature,  requiring  what  is  applicable  to  men  in  every  age ;  and  in  the  heart 
of  this  universal  and  eternal  law  the  fourth  commandment  is  embodied. 
We  are  thus  taught  that  the  Sabbath  is  not  a  mere  ceremonial  institu- 
tion ;  that  it  is  on  the  contrary  a  command  of  moral  obligation,  regulat- 
ing by  Divine  authority  the  disposal  of  our  time,  teaching  us  how  much 
we  may  devote  to  the  world,  and  how  much  we  are  to  reserve  for  God. 
Those  who  imagine  that  such  a  commandment  is  of  a  transient  or  cere- 
monial character,  have  very  ill  considered  the  words  in  which  it  is 
couched,  the  duty  which  it  is  designed  to  inculcate,  or  the  sanction  by 
which  it  is  enforced. 


INTERNAL  EVIDENCE  SHOWS  THAT  THE  FOURTH  COMMANDMENT 
IS  OF  UNIVERSAL  OBLIGATION. 

The  fourth  commandment  contains  in  itself  sufficient  proof  that  it  did 
not  exclusively  belong  to  tiie  Mosaic  dispensation,  but  that  the  duty  it 
enjoins  was  at  all  times  binding  on  man  from  the  period  of  his  creation. 
This  is  evident  from  the  reason  bv  which  the  duty  of  its  observance  is 
enforced.  It  contains  not  a  word  peculiar  to  the  nation  of  Israel,  but 
founds  on  the  fact  common  to  all  mankind,  that  God  rested  on  the 
seventh  day  from  the  work  of  creation,  and  blessed  and  sanctified  it, 
repeating  the  very  words  of  the  original  institution,  and  thus  recogniz- 
ing and  enforcing  its  universal  and  permanent  authority.  From  tins  it 
is  manifest  that  the  duty  to  sanctify  the  Sabbath  is  not  confined  to  any 
particular  age  or  nation,  but  that,  while  God  has  given  to  man  what  are 
called  by  the  prophet  Ezekicl  xlvi.,  1,  "  the  six  working  days,"  he  has 
reserved  the  seventh  for  his  own  immediate  service.  It  may  likewise 
be  remarked  that  Israel  was  called  on  in  the  fourth  commandment  to  re- 


SANCTIFICATION    OF    THE    SABBATH.  •  699 

mc)n})Cr  llic  Sabbath  day.  This  supposes  antecedent  knowledge,  and 
implies  that  it  was  no  new  institution  delivered  for  them,  but  one  of  a 
former  period,  of  which  they  needed  to  be  put  in  remembrance. 

In  the  same  way  Nehemiah  ix.,  13,  speaks  of  the  Sabbath  as  not 
newly  appointed  when  promulgated  to  the  Jews.  "  Thou  camest  down 
also  upon  Mount  Sinai,  and  spakest  with  them  from  heaven,  and  gavest 
them  right  judgments  and  true  laws,  good  statutes  and  commandments; 
and  madest  known  unto  them  thy  holy  Sabbath,  and  commandcdst  them 
precepts,  statutes  and  law,  by  the  hand  of  Moses,  thy  servant."  Here 
we  observe  the  difference  of  expression  with  regard  to  the  Sabbath 
from  that  used  respecting  the  judgments  and  precepts  and  statutes. 
These  he  gaveB.\\&  commanded,  but  his  holy  Sabbath  he  made  knoionio 
them.  This  shows  that  the  Sabbath,  so  remarkably  distinguished  as 
God's  holy  Sabbath,  had  been  previously  promulgated,  and  that  God 
then  restored  the  full  knowledge  of  it. 

The  fourth  commandment  is  closely  connected  with  the  other  com- 
mandments ;  but  so  far  from  having  any  Jewish  origin,  it  is  the  first 
and  only  commandment  announced  in  the  opening  of  the  sacred  record, 
and  was  imposed  on  our  first  parents  in  their  state  of  uprightness  and 
innocence.  It  thus  stands  in  a  peculiar  manner  at  the  head  of  all  the 
commandments,  and  involves  in  its  breach  the  abandonment  equally  of 
the  first  and  second  tables  of  the  decalogue.  It  is  placed  at  the  end  of 
the  first  table,  as  the  tenth  is  at  the  end  of  the  second,  as  the  safeguard 
of  all  the  rest.  It  stands  between  the  two  tables  of  our  duty  to  God 
and  our  duty  to  man,  as  the  great  foundation  and  corner  stone  binding 
both  together — its  observance  supporting  and  conducing  to  our  obedience 
to  the  whole.  It  is  placed  as  the  guardian  of  the  first  and  second  com- 
mandments, in  which  the  Lord  is  asserted  to  be  our  God,  and  of  the 
third,  which  prohibits  the  profanation  of  his  holy  name.  This  connec- 
tion with  the  first  and  second  commandments  is  recognized,  Lev.  xxvi., 
1,  2,  "  Ye  shall  make  you  no  idols  nor  graven  image,  neither  rear  you 
up  a  standing  image,  neither  shall  ye  set  up  any  image  of  stone  in  your 
land,  to  bow  down  utito  it :  for  I  am  the  Lord  your  God.  Ye  shall 
keep  my  Sabbaths,  and  reverence  my  sanctuary  :  I  am  the  Lord."  In 
like  manner  it  is  said,  Ezek.  xx.,  18,  "  Walk  ye  not  in  the  statutes  of 
your  fathers,  neither  observe  their  judgments,  nor  defile  yourselves 
with  their  idols  ;  I  am  the  Lord  your  God  ;  walk  in  my  statutes,  and 
keep  my  judgments,  and  do  them  ;  and  hallow  my  Sabbath."  The 
fourth  commandment  is  likewise  introduced  to  enforce  the  other  com- 
mandments, both  of  the  first  and  second  table.  In  the  nineteenth 
chapter  of  Leviticus,  which  opens  with  this  general  exhortation  to  holi- 
ness, "  Speak  unto  all  the  congregation  of  the  children  of  Israel,  and 
say  unto  them,  Ye  shall  be  holy  :  for  I  the  Lord  your  God  am  holy," 
obedience  to  the  fifth  commandment  is  immediately  after  enjoined  and 
enforced  by  the  fourth.  "  Ye  shall  fear  every  man  his  mother  and  his 
father,  and  keep  my  Sabbaths."  Other  commandments,  both  of  the 
first  and  second  tables,  are  in  the  same  chapter  likewise  specified, 
"  Ye  shall  not  steal,  neither  deal  falsely,  neither  lie  one  to  another  ; 
and  ye  shall  not  swear  by  my  name  falsely,  neither  shall  thou  profane 


700  8ANCTIFICATI0N    OF    THE    SABBATH. 

the  name  of  thy  God,"  verses  11,  12.  And  after  referring  to  various 
laws  of  the  second  table,  and  giving  the  summary  of  the  whole  of  it, 
"Thou  shah  love  thy  neighbor  as  iliyself,"  verse  18,  the  fourth  com- 
mantinient,  as  connected  with  lUcm  all,  is  again  brought  into  view, 
"  Ye  shall  keep  my  Sabbaths,  and  reverence  my  sanctuary  :  I  am  the 
Lord,"  verse  30.  In  this  chaj)tcr,  as  Archdeacon  Stopford,  in  his 
Scripture  account  of  the  Sabbath,  observes,  "  We  find  the  Sabbath  in 
connection  with  the  1st,  2d,  and  3d  commandments  of  the  first  table, 
and  with  the  5lh,  6lh,  7th,  8th,  and  9lh  of  the  second.  The  10th  is 
not  mentioned,  being  itself  a  guard  or  fence  round  the  other  com- 
mandments of  the  second  table." 


OBJECTIONS  TO  THE  PERMANENT  OBLIGATION  OF  THE  SABBATH 

CONSIDERED. 

In  contending  against  the  obligation  of  the  Sabbath  as  a  duty  univer- 
sally binding,  it  has  been  urged  that  the  preface  to  the  ten  command- 
ments shows  that  they  were  incumbent  only  on  the  Jews.  "  I  am  the 
Lord  thy  God,  whicli  have  brought  thee  out  of  the  land  of  Egypt,  out 
of  the  house  of  bondage."  This  is  no  proof  that  these  commandments 
were  intended  exclusively  for  the  Israelites  ;  but  it  shows  a  peculiar 
reason  why  they,  above  all  men,  should  observe  them,  since  God  had 
given  them  deliverance  from  the  slavery  of  Egypt.  In  addition,  then, 
to  the  commemoration  of  the  rest  from  the  work  of  creation,  there  was 
to  the  Israelites  this  other  reason,  that  they  had  obtained  rest  from 
slavery.  And  as  their  slavery  in  Egypt  and  deliverance  from  bondage, 
were  typical  of  the  slavery  of  sin,  and  deliverance  by  Christ,  so  the 
Sabbath  to  the  Israelites,  besides  being  binding  on  them  according  to 
the  original  and  universal  institution,  was  a  type  of  the  rest  that  was 
to  come. 

It  has  likewise  been  alleged  in  opposition  to  the  universally  binding 
obligation  of  the  Sabbath,  that  its  sanctions  prove  that  it  was  a  Jewish 
institution.  The  Israelites  were  commanded  to  keep  it  by  the  sanction 
of  death,  Exod.  xxxi.,  14  ;  Num.  xv.,  35,  &c.  This  has  no  necessary 
connection  with  the  Sabbath.  The  Sabbath  was  incorporated  with  the 
Mosaic  law,  and  in  that  situation  it  partook  of  the  nature  of  that  dis- 
pensation. The  law  was  a  yoke  added  because  of  transgressions. 
The  sanction,  then,  of  the  Sabbath,  when  incorporated  with  the  law, 
was  agreeable  to  the  nature  of  the  law,  and  not  a  part  of  its  original 
institution.  The  sanction  of  death,  which,  in  the  Mosaic  law,  was 
likewise  added  to  some  of  the  other  commandments,  on  account  of 
which  no  one  pleads  that  they  have  become  void, — was  not  originally 
annexed  to  the  breach  of  the  Sabbath,  nor  any  other  peculiarity  that 
related  to  the  Israelites,  to  whom,  besides  its  institution  in  the  general 
law,  it  was  also  "a  sign"  of  the  special  relation  to  God  ;  Exod.  xxxi., 
13-17;  Ezek.  xx.,  12-20;  and  therefore  this  sanction  belonging  to 
their  peculiar  laws,  is  not  to  be  identified  with  the  originally  instituted 


SANCTIFICATION    OF    THE    SABBATH.  701 

Sabbath.  Marriage  was  an  ordinance  of  God  from  the  beginning, 
coeval  with  that  of  the  sanctification  of  the  seventh  day  ;  but  marriage 
had  some  pecidiarities  among  the  Jews,  such  as  the  marrying  the 
brother's  wife,  which  is  done  away.  Sliall  we  say,  because  these  pecu- 
harities  are  done  away,  that  the  ordinance  of  marriage  whicli  was 
estabhshed  in  the  garden  of  Eden,  is  done  away  with  the  law  of 
Moses  ? 

Objections  to  the  permanent  obligation  of  the  Sabbath  have  been 
drawn  from  certain  expressions  in  the  New  Testament,  as  for  example 
from  what  is  said,  Col.  ii.,  16.  But  in  that  place  the  Apostle  is  cau- 
tioning those  whom  he  addresses,  against  returning  to  the  observance 
of  Jewish  ordinances,  declaring  that  they  were  "a  shadow  of  things  to 
come."  He  guards  them  against  these  as  "  the  rudiments  of  the 
world  ;"  and  directs  them  to  Christ,  in  whom  believers  are  ''  complete" 
without  the  addition  of  those  ordinances  which  only  prefigured  him. 
After  declaring  that  Christ  had  blotted  out  "  the  handwriting  of  ordi- 
nances that  was  against  us,  which  was  contrary  to  us,  and  took  it  out 
of  the  way,  nailing  it  to  his  cross ;"  he  adds  in  the  verse  from  which 
the  objection  is  taken,  "  Let  no  man,  therefore,  judge  you  in  meat, 
or  in  drink,  or  in  respect  of  an  holy  day,  or  of  the  new  moon,  or  of  Sab- 
baths :  which  are  a  shadow  of  things  to  come."*  Here  he  connects  the 
days  of  which  he  speaks  with  abstinence  from  certain  meats,  just  as  he 
does  in  Rom.  xiv.,  5,  6  ;  all  the  distinctions  respecting  which  were  done 
away.  The  word,  too,  rendered  Sabbaths,  is  often  applied  to  the  days 
of  the  week.  Besides  the  weekly  Sabbath,  it  means  also  the  Jewish 
Sabbaths  which  accompanied  the  feasts.  The  word  rendered  "  holy 
day,"  signifies  a  feast  day — one  of  the  Jewish  festivals.  This  word  is 
in  the  singular,  although  sabbaths  is  plural,  and  the  meaning  is  a  feast 
day,  with  its  accompanying  sabbalhs.f 

In  the  Epistle  to  the  Galatians,  iv.,  10,  Paul  employs  language 
respecting  the  observance  of  particular  days,  similar  to  that  in  Romans 

*  The  holidays,  and  new  moons,  and  Sabbaths  connected  with  these,  which  were  en- 
joined to  be  observed,  were  among  the  number  of  those  ordinances  that  were  shadows 
of  things  to  come,  which  the  Apostle  here  shows  were  abolished.  But  the  weekly 
Sabbath  cannot  come  under  this  description.  It  is  a  part  of  the  law  of  eternal  obliga- 
tion, which  as  we  have  seen  was  laid  up  in  the  ark  with  the  other  commandments  to 
be  fulfilled  by  the  Redeemer  for  the  justification  of  his  people,  and  is  written  in  their 
hearts.  "  Is  the  Sabbath,"  asks  Mr.  Stopford,  "  a  shadow .'  Is  the  spiritual  delight  of 
man — that  which  is  holy  of  the  Lord  and  honorable,  Isa.  Iviii.,  13, — is  this  a  shadow  ? 
If  the  Sabbath  be  a  shadow,  or  type  or  representation  of  anything,  it  is  of  the  rest  sig- 
nifying a  Sabbath  keeping,  which  remaineth  to  the  people  of  God,  and  that  perpetual 
Sabbath  keeping  is  to  be  in  heaven." 

t  "  In  the  passage  in  question,  the  word  (sabbaths)  is  plural,  without  the  article. 
It  is  sometimes  used  in  the  plural  to  signify  the  weekly  Sabbath,  but  never  without  the 
article.  Whenever  given  by  the  Evangelists,  as  contained  in  any  saying  of  our  Lord's, 
it  is  given  in  the  singular,  except  where  it  means  the  Sabbaths  in  general ;  because  our 
Lord  intended  to  abolish,  or  rather,  displace  by  fulfilling,  the  plural  sabhiths  attending 
the  feasts,  along  with  the  feasts  themselves,  but  to  preserve  the  single  weekly  Sabbath. 
In  John's  gospel,  who  wrote  after  the  cessation  of  the  Jewish  polity  and  laws,  the  word 
is  never  used  except  in  the  singular,  for  a  like  reason.  .  .  .  Our  Lord  corrected 
those  errors  alone  which  had  disfigured  the  pure  maxims  of  the  law  of  universal  obli- 
gation ;  we  find  no  corrections  made  by  him  of  temporary  or  national  ordinances." — 
Stopford,  pp.  132,  162 


702  SANCTIFICATION    OF    THE    SABBATH. 

xiv.,  and  Colossians  ii.,  "  Yc  observe  days,  and  niontlis,  and  limes,  and 
years  ;"  and  calls  them  llic  weak  and  l)c^garly  elements,  wlicreunto 
they  desired  again  to  be  in  bondage,  liut  llial  among  these  "  days,*' 
he  did  not  include  the  weekly  Sabbath,  which  never  could  be  so  cha- 
racterized, we  have  the  most  unciuestionable  proof;  for,  in  another 
epistle,  1  Cor.  xvi.,  1,  he  commands  that  the  first  day  of  the  week 
should  be  particularly  distinguished  and  observed,  and  intimates,  that 
he  had  enjoined  the  same  on  the  churches  of  the  Galalians,  whom,  as 
\vc  see,  he  had  reprehended  on  account  of  their  observance  of  particu- 
lar days. 

Those  passages  in  the  New  Testament,  then,  which  speak  of  setting 
aside  the  observance  of  certain  days,  or  of  all  days  being  alike,  refer  to 
the  Sabbaths  that  were  observed  by  the  Jews,  distinct  from  the  weekly 
Sabbath.  These  were  a  shadow,  and  when  that  which  they  prefigured 
was  accomplished,  they  were  done  away.  But  the  observance  of  the 
Sabbath  itself  is,  like  all  the  other  commandments,  of  moral  and  per- 
manent obligation. 

Jt  has  been  objected  to  the  permanent  obligation  of  the  fourth  com- 
mandment, that  the  Lord  Jesus  Christ  has  relaxed  or  modified  its 
requirements,  but  for  this  there  is  no  foundation.  He  came,  as  he  him- 
self declares,  not  to  destroy  but  fulfil  the  law  and  the  prophets.  All  the 
types  and  shadows,  and  ritual  observances,  as  well  as  the  testimony  of 
the  prophets,  found  in  him  their  accomplishment.  But  the  grand  object 
of  his  coming  into  the  world,  to  which  these  were  subservient,  was  to 
magnify  and  make  honorable  the  law  of  everlasting  obligation,  and  thus 
he  was  to  be  the  end  of  the  law  for  righteousness  to  every  one  that  be- 
lieveth.  Accordingly  he  fulfilled  that  law,  summed  up  in  the  ten  com- 
mandments, promulgated  by  tlie  voice  of  God  and  preserved  in  a  manner 
so  peculiar.  Of  that  law,  the  sanctifying  of  one  day  in  seven  to  the 
service  of  God  is  a  part,  and  as  we  liave  seen  not  only  a  constituent 
but  a  very  prominent  part,  and  like  all  its  other  parts,  was  for  ever  to 
remain  in  force. 

The  Lord  Jesus  honored  the  Sabbath  on  all  occasions,  by  attending 
the  institutions  of  public  worship,  and  on  that  day  working  many  of  his 
most  distinguished  miracles,  while  he  vindicated  it  from  unauthorized 
traditions  contrary  to  its  real  design.  Wlien  charged  with  breaking  the 
Sabbath,  he  justified  his  conduct,  not  by  speaking  of  it  as  a  temporary 
observance,  or  one  that  was  to  be  abolished  or  modified  ;  but  in  a  way 
in  which  its  permanency  vvas  assumed,  and  to  show  that  its  obligation 
was  to  remain  unimpaired.  His  explanations  respecting  it  were  en- 
tirely consistent  with  the  requirements  of  the  fourth  commandment. 
If,  in  expounding  these,  and  setting  aside  the  false  glosses  annexed  to 
them,  he  had  intended  to  teach  that  the  Sabbath  was  not  to  be  ob- 
served with  such  strictness  in  his  kingdom  as  the  law  demanded,  he 
would  not  have  vindicated  his  conduct  by  proving  that  he  was  acting  in 
conformity  to  its  precepts  from  the  beginning.  Wiien  the  Pharisees 
charged  him  with  doing  what  was  not  lawful  on  the  Sabbath  day, 
instead  of  showing  any  disposition  to  set  aside  or  relax  its  obligations, 
he  referred  them  to  their  own  practice  of  loosing  their  ox  from  the  stall, 


SANCTIFICATION    OF    THE    SABBATH.  703 

and  leading  it  away  to  watering  ;  and  asked,  whether  if  it  had  fallen 
into  a  pit,  they  would  not  straightway  pull  it  out  on  the  Sabbath  day. 
He  inquired,  if  they  did  not  know  what  David  did  when  he  was  an 
hungered  ;  and  again,  if  they  had  not  read  in  the  law,  that  on  the  Sab- 
bath days  the  priests  in  the  lennple  profaned  the  Sabbath,  and  were 
blameless.  By  justifying  his  own  conduct  in  this  manner,  and  refer- 
ring-to  what  had  all  along  been  practised  under  the  law,  he  showed  that 
it  was  not  his  purpose  to  set  aside  the  obligation  of  the  Sabbath,  or  in 
any  degree  to  change  it,  but  to  refer  them  to  its  true  import ;  according 
to  which,  those  very  acts  of  necessity  and  mercy  were  allowed  on 
account  of  which  the  Jews  upbraided  him  and  his  disciples.  In 
doing,  then,  what  had  formerly  been  practised  without  any  infraction 
of  the  law,  he  was  not  interfering  with  its  ancient  and  acknowledged 
obligation. 

That  the  Lord  did  not  purpose  to  abolish  the  Sabbath  day,  is  evident 
from  his  referring  to  the  conlmuance  of  the  Sabbath,  when  all  obligation 
to  observe  it  as  a  Jewish  institution  had  ceased.  In  foretelling  the 
destruction  of  Jerusalem,  and  referring  to  the  flight  not  of  Jews  but 
of  his  disciples,  at  a  time  when  everything  peculiar  to  the  Jewish  dis- 
pensation would  be  abrogated  ;  he  directs  them  to  pray  that  it  might 
not  be  in  the  winter,  neither  on  the  Sabbath  day.  Matt,  xxiv,,  20,  which, 
from  the  nature  of  the  season  and  their  sense  of  the  obligation  of  the 
fourth  commandment,  would  impede  their  flight.  Henry,  in  his  note 
on  this  passage,  observes,  "This  intimates  Christ's  design,  that  a  weekly 
Sabbath  should  be  observed  in  his  church,  after  the  preaching  of  the 
gospel  to  all  the  world.  We  read  not  of  any  of  the  ordinances  of  the 
Jewish  church,  whicli  were  purely  ceremonial,  that  Christ  ever  express- 
ed any  care  about,  because  they  were  all  to  vanish,  but  for  the  Sabbath 
he  often  showed  a  concern.  It  intimates,  likewise,  that  the  Sabbath  is 
ordinarily  to  be  observed  as  a  day  of  rest  from  travel  and  worldly  labor  ; 
but  that,  according  to  his  own  explication  of  the  fourth  commandment, 
works  of  necessity  were  lawful  on  the  Sabbath  day,  as  that  of  fleeing 
from  an  enemy  to  save  our  lives.  But  it  intimates,  likewise,  that  it  is 
very  uneasy  and  uncomfortable  to  a  good  man  to  be  taken  off  by, any 
work  of  necessity  from  the  solemn  service  and  worship  of  God  on  the 
Sabbath  day.  We  should  pray  that  we  may  have  quiet  and  undisturbed 
Sabbaths,  and  may  have  no  other  work  than  Sabbath  work  to  do  on  the 
Sabbath  days,  that  we  may  attend  upon  the  Lord  without  distraction. 
To  flee  in  the  winter  is  uncomfortable  to  the  body ;  but  to  flee  on  the 
Sabbath  day  is  so  to  the  soul,  and  the  more  so  when  it  remembers 
former  Sabbaths  ;  as  Psal.  xlii.,  4." 

While  nothing  in  the  discourses  or  conduct  of  our  Lord  tends  to  set 
aside  or  relax  the  duty  of  obedience  to  the  fourth  commandment,  he 
has  confirmed  its  permanent  obligation  by  frequently  appealing  to  the 
anthority  of  the  decalogue,  by  which  he  established  every  part  of  it. 
When  asked  what  was  the  first  of  all  the  commandments,  Mark  xii., 
28,  he  gave  the  substance  of  the  first  table  as  Moses  had  given  it, 
Deut.  vi.,  5,  and  that  of  the  second  in  the  words  which  Moses  had  used 
when  summing  up  various  duties  arising  out  of  it.  Lev.  xix.,  18.     On 


704  SANCTIFICATION    OF    THE    SABBATH. 

another  occasion,  when  he  put  the  question  to  a  certain  lawyer,  "What 
is  written  in  the  law  ?  how  readcst  thou  ?"  Luke  x.,  26,  the  reply  was 
the  same  as  Jesus  himself  had  ^iven  in  the  rase  just  referred  to,  and 
was  approved  of  by  him.  "  And  he  answering,  said,  Thou  shalt  love 
the  Lord  thy  (lod  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  strength,  and  with  all  thy  mind  ;  and  thy  neighbor  as  thyself.  And 
he  said  unto  him,  thou  hast  answered  right .  do  this,  and  thou  shalt 
live."  From  this  it  follows  that,  by  adopting  the  same  summaries  of 
the  law  with  Moses  whom  he  quoted,  and  with  the  other  Jews,  our 
Lord  referred  to  the  same  conunandments,  even  the  moral  law  contain- 
ed in  the  ten  commandments.  And  lest  any  one  might  suppose  that 
he  spoke  only  of  the  Mosaic  dispensation,  he  added  to  the  summary  he 
had  just  given.  Matt,  xxii.,  40,  "On  these  two  commandments  hang  all 
the  law  and  the  prophets  :"  that  is,  on  these  two  commandments  or 
summaries  of  the  two  tables,  depend  not  only  the  Mosaic  dispensation, 
but  also  the  prophets,  or  that  dispensation  which  was  to  come,  which  is 
the  subject  of  the  prophecies.  When  asked  by  the  rich  young  man, 
what  he  should  do  to  inlieril  eternal  life,  Jesus  answered,  "  If  thou  will 
enter  into  life,  keep  the  commandments."  He  thus  showed  that  it  was 
not  to  anything  peculiar  to  the  law  of  Moses,  but  to  the  commandments, 
he  referred,  by  distinguishing  them  by  that  name,  and  specifying  those 
of  the  second  table,  which,  on  the  occasion  above  quoted,  he  had  said 
was  like  unto  the  first. 

As  the  Lord  himself  sanctioned  the  permanent  obligation  of  the 
law  of  the  decalogue,  his  Apostles  likewise  maintained  its  authority. 
The  Apostle  James,  in  quoting  two  of  the  commandments,  refers  to 
the  whole  law.  Paul  quotes  the  fifth,  calling  it  the  first  command- 
ment with  promise,  Eph.  vi.,  2.  In  thus  referring  to  one  of  these 
commandments  as  binding  on  Christians,  and  as  known  by  them  to  be 
so,  and  thereby  enforcing  what  he  enjoins,  he  establishes  the  authority 
of  the  whole  of  them.  It  is  also  to  be  remarked,  that  by  thus  calhng 
the  attention  of  the  Gentile  Christians  at  Ephesus  to  the  promised 
blessing,  he  shows  that  this  promise  w^as  not  designed  to  apply  ex- 
clusively to  the  land  of  Canaan,  or  the  children  of  Israel.  In  the 
same  way,  in  the  Epistle  to  the  Romans,  xiii.,  9,  he  enjoins  the  duty 
of  love  to  our  neighbor,  by  quoting  those  commandments  of  the  se- 
cond table  which  relate  to  that  duty.  And  in  the  Epistle  to  the  Ga- 
latians,  v.,  14,  he  gives  the  same  summary  of  the  second  table  as 
Moses  and  our  Lord  had  given  :  "  Thou  shalt  love  thy  neighbor  as 
thyself."  It  is  to  the  law  contained  in  the  ten  commandments  that 
Paul  declares  believers  to  be  dead  by  the  body  of  Christ,  and  to  which 
he  everywhere  alludes  as  the  rule  of  duty  on  which  he  and  the  other 
Apostles  found  their  exhortations  to  the  churches.  To  thit  law  he 
refers,  when  expressly  quotmg  one  of  its  commandments,  in  saying, 
"except  the  law  had  said,  Tliou  shalt  not  covet,"  Rom.  vii.,  7,  he  de- 
clares that  it  was  ordained  to  life.  According,  then,  to  our  Lord's 
answer  to  the  lawyer  regarding  the  law  of  the  decalogue,  "  This  do 
and  thou  shalt  live,"  and  his  answer  to  the  rich  young  man,  "  If  thou 
wilt  enter  into  life  keep  the  co7ntnand7nents,''  and  to  this  declaration  of 


SANCTLFICATION    OF    THE    SABBATH.  705 

the  Apostle  to  the  same  effect  that  the  commandment  was  ordained  to 
life,  it  is  for  the  keeping  of  the  ten  commandments,  which  contain  in 
substance  the  whole  law  of  God,  that  the  blessing  of  eternal  life  is  to 
be  awarded.  Jesus  declared  that  one  jot  or  tittle  of  the  law  should 
not  pass  till  all  was  fulfilled.  He  did  fulfil  it ;  and,  being  fulfilled  by 
him,  it  is  fulfilled  by  all  who  are  in  him,  Rom.  viii.,  4,  who  is  "  the 
end  of  the  law  for  righteousness  to  every  one  that  believeth."  If, 
then,  any  man  shall  ever  "  enter  into  life,"  he  will  enter  it  by  having 
thus  fulfilled  the  commandments  without  the  exception  of  one  jot  or 
tittle  belonging  to  any  one  of  the  ten. 

It  is  these  ten  commandments,  well  nigh  effaced  from  the  heart  of 
man,  that  were  republished  with  such  solemnity  at  Mount  Sinai,  written 
on  the  tables  of  stone,  and  deposited  in  the  ark.  These  commandments 
were  connected  with  the  everlasting  covenant  given  to  Abraham,  and 
confirmed  in  Christ.  They  were  proclaimed  to  Israel  before  the  laws 
peculiar  to  that  people  were  made;  and  they  equally  belong  to  all 
nations.  It  is  these  commandments,  which  it  is  the  gracious  promise 
of  the  new  covenant  shall  be  written  by  God  in  the  hearts  of  his  peo- 
ple. "  Behold,  the  days  come,  saith  the  Lord,  when  I  will  make  a  new 
covenant  with  the  house  of  Israel,  and  with  the  house  of  Judah;  not 
according  to  the  covenant  that  I  made  with  their  fathers,  in  the  day 
when  I  took  them  by  the  hand  to  lead  them  out  of  the  land  of  Egypt ; 
because  they  continued  not  in  my  covenant,  and  I  regarded  them  not, 
saith  the  Lord.  For  this  is  the  covenant  that  I  will  make  with  the 
house  of  Israel,  after  those  days,  saith  the  Lord  ;  I  will  put  my  laws 
into  their  mind,  and  write  them  in  their  hearts."  Now,  this  is  not  a 
fact  respecting  those  statutes  and  judgments  peculiar  to  Israel  which 
are  not  thus  written,  but  regarding  only  the  moral  law  of  the  command- 
ments, and  all  that  results  from  it.  And  to  this  writing  of  the  command- 
ments of  the  two  tables  of  the  law  on  the  hearts  of  God's  people,  the 
Apostle  particularly  refers  in  the  third  chapter  of  the  Second  Epistle  to 
the  Corinthians,  where  he  says,  "  Forasmuch  as  ye  are  manifestly  de- 
clared to  be  the  epistle  of  Christ,  ministered  by  us,  written  not  with 
ink,  but  with  the  Spirit  of  the  living  God  ;  not  on  tables  of  stone,  but 
on  fleshly  tables  of  the  heart."  By  this  allusion,  we  learn  that  the 
commandments,  which  had  been  written  on  the  two  tables  of  stone,  are 
now  written  on  the  heart  of  every  Christian.  And  what  Christian  is 
there  who  does  not  thank  God,  that  he  has  appointed  for  him  the  Sab- 
bath day  as  a  day  of  rest  ?  and  who  does  not  feel  the  benefit  of  it  when 
he  is  enabled  to  sanctify  it  as  he  ought  1 


THE  OBSERVANCE  OF  THE  SABBATH  UNDER  THE  CHRISTIAN  DIS- 
PENSATION IS  FULLY  RECOGNIZED  BY  THE  PROPHETS. 

In  the  prophecies  referring  to  the  times  of  the  gospel,  the  observance 
of  a  weekly  Sabbath,  so  far  from  being  classed  among  those  shadowy 
ordinances  that  were  to  be  abolished,  is  spoken  of  as  a  duty  highly  ac- 

45 


706  8ANCTIFICATI0N    OF    THE    SABBATH. 

ceptable  to  Goil.  The  projihet  Isaiah,  although  he  had  said  nothing 
respecting  the  observance  ot  tlie  Sal)ljalh  when  denouncing  threatenings 
against  the  Jews,  and  exliorting  them  to  ol)edience,  beautitull)  enhirges 
on  it  when  he  comes  to  speak  of  the  kingdom  of  the  Messiah.  Alter 
predicting,  in  the  forty-ninth  and  iollowing  chapters,  the  establishment 
of  that  kingdom,  and  the  calling  of  the  Cxentiles,  he  proclaims,  in  the 
beginning  of  the  fifty-sixth  chapter,  that  the  righteoufniess  of  God, 
which  he  there  and  in  so  many  other  places  connects  with  salvatmn,  was 
near  to  be  revealed.  "  Thus  saith  the  Lord,  Keep  ye  judgment,  and  do 
justice  ;  for  my  salvation  is  near  to  come,  and  my  righteousness  to  be 
revealed.  Blessed  is  the  man  that  doeth  this,  and  the  Son  of  man  that 
layeth  hold  on  it;  that  keepeth  the  Sabbath  from  polluting  if,  and  keep- 
eth  his  hand  from  doing  any  evil."  Immediately  after  which,  speaking 
both  of  the  Gentiles  and  the  eunuchs,  when  the  distinction  respecting 
the  former,  and  the  exclusion  of  the  latter  from  the  congregation 
of  the  Lord,  should  by  the  gospel  be  abolished,  the  prophet  adds, 
"  Neither  let  the  son  of  the  stranger,  that  hath  joined  himself  to  the 
Lord,  speak,  saying.  The  Lord  hath  utterly  separated  me  from  his  peo- 
ple :  neither  let  the  eunuchs  say.  Behold,  I  am  a  dry  tree.  For  thus 
saith  the  Lord  unto  the  eunuchs,  that  keep  my  Sabbaths,  and  choose  the 
things  that  please  me,  and  take  hold  of  my  covenant ;  even  unto  them 
will  I  give  in  mine  house,  and  within  my  walls,  a  place  and  a  name 
better  than  of  sons  and  of  daughters :  I  will  give  them  an  everlasting 
name,  that  shall  not  be  cut  off.  Also  the  sons  of  the  stranger,  tliat  join 
themselves  to  the  Lord  to  serve  him,  and  to  love  the  name  of  the  Lord, 
to  be  his  servant,  every  one  that  keepeth  the  Sabbath  from  polluting  it, 
and  taketh  hold  of  my  covenant ;  even  them  will  I  bring  to  my  holy 
mountiiin,  and  make  them  joyful  in  my  house  of  prayer :  their  burnt- 
offerings  and  their  sacrifices  shall  be  accepted  upon  mine  altar  ;  for  mine 
house  shall  be  called,  An  house  of  prayer  for  all  people." 

In  the  above  passages,  the  importance  of  keeping  the  Sabbath  is  in- 
troduced no  fewer  than  three  times,  and  in  relation  to  each  of  the  three 
characters  there  specified.  And  while,  on  the  one  hand,  polluting  it 
is  conjoined  with  doing  evil,  on  the  other,  its  observance  is  connected 
with  doing  judgment  and  justice — all  that  we  owe  to  God  and  our 
neighbor — with  giving  ourselves  to  the  Lorfl,  loving  his  name,  and  being 
his  servants.  It  is  also  connected  with  taking  hold  of  his  covenant — 
the  covenant  of  peace  spoken  of,  Isa.  liv.,  10  ;  Ezek.  xxxiv.,  25,  that  is 
the  gospel — and  with  receiving  the  Gentiles  into  that  covenant;  of 
whom  it  is  said,  Isa.  Ivi.,  8,  "The  Lord  God,  which  gathereth  the  out- 
casts of  Israel,  saith.  Yet  will  I  gather  others  to  him,  besides  those  that 
are  gathered  unto  him."  The  duty  then  of  observing  the  Sabbath,  and 
the  blessings  connected  with  it,  are  here  represented  as  belonging  to 
that  period  when  the  name  of  God  shall  be  great  among  the  Gentiles; 
when  Christ  shall  be  God's  salvation  unto  the  ends  of  the  earth,  Isa. 
xlix.,  6,  predicted  to  be  near  to  come;  and  when  his  righteousness 
shall  be  revealed.,  namely,  in  the  gospel,  Rom.  i.,  17  ;  iii.,  21 ;  when 
the  eunuchs  and  the  sons  of  the  stranger  shall  come  to  God's  holy 
mountain;  when  his  house  shall   be  called  an  house  of  prayer  for  all 


SANCTIFICATION    OF    THE    SABBATH.  707 

people,  in  which  they  shall  be  joyful ;  and  when  their  burnt-offerings 
and  their  sacrifices  shall  be  accepted  upon  his  altar.  In  this  and  in 
similar  passages,  the  prophets,  in  speaking  of  the  times  of  the  gospel, 
employ  expressions  relating  to  the  services  of  that  dispensation,  during 
the  continuance  of  which  they  wrote. 

At  the  conclusion  of  his  book  of  prophecy,  in  the  end  of  the  sixty- 
sixth  chapter,  where  Isaiah  once  more  declares  the  bringing  in  of  the 
Gentiles  and  the  introduction  of  the  gospel  dispensation,  he  again  an- 
nounces the  perpetuity  and  never  ceasing  solemnization  of  the  Sabbath. 
"  Thus  saith  the  Lord,  Behold  I  will  extend  peace  to  her  (to  Zion)  like 
a  river,  and  the  glory  of  the  Gentiles  as  a  Howing  stream,"  verse  12 ; 
"  I  will  gather  all  nations  and  tongues  ;  and  they  shall  come,  and  see  my 
glory,"  verse  IS.  "  For  as  the  new  heavens,  and  the  new  earth,  which 
I  will  make,  shall  remain  before  me,  saith  the  Lord,  so  shall  your  seed 
and  your  name  remain.  And  it  shall  come  to  pass,  that  from  one  new 
moon  to  another,  and  from  one  Sabbath  to  another,  shall  all  flesh  come 
to  worship  before  me,  saith  the  Lord,"  verses  22,  23.  In  that  period, 
then,  during  the  reign  of  the  Messiah,  whose  "  name  shall  be  continued 
as  long  as  the  sun,  and  shall  endure  for  ever,"  the  observance  of  the 
Sabbath  shall  be  as  constant  and  as  regular  as  the  revolutions  of  the 
moon  in  the  heavens. 

By  the  importance  thus  attached  to  the  keeping  of  the  Sabbath,  so 
often  brought  into  view,  and  so  intimately  connected  with  the  service  of 
God,  we  learn  that,  under  the  Christian  dispensation,  and  as  forming  a 
part  of  that  law  which  is  holy,  and  just,  and  good,  the  least  command- 
ment of  which  we  are  warned  not  to  break,  or  to  teach  others  to  do  so, 
the  Sabbath  was  to  be  considered  as  the  grand  support  of  the  worship 
and  service  of  God.  This  is  particularly  marked  in  the  5Sth  chapter  of 
Isaiah,  where  the  prophet,  after  exposing  the  hypocrisy  of  the  Jews, 
urges  them  to  act  in  a  manner  that  would  be  acceptable  to  God,  and  then 
proceeds  to  enlarge  oh  the  duty  of  sanctifying  the  Sabbath.  Far  from 
referring  to  it  as  a  part  of  that  yoke  which  was  too  hea^•}■  to  be  borne, 
or  the  handwriting  of  an  ordinance  that  was  to  be  blotted  out,  or  taken 
out  of  the  way,  he  represents  it  as  God's  "  holy  day,  a  delight,  the  holy 
of  the  Lord,  honorable,"  on  which  his  people,  when  they  observed  it  as 
he  commands,  should  find  their  delight  in  the  Lord,  and  should  be  highly 
rewarded  by  him.  Can  an  institution  like  this,  characterized  in  this 
manner  by  Jehovah,  to  the  observance  of  which  he  annexes  his  choicest 
blessings,  be  classed  among  the  shadows  that  were  to  be  abolished — with 
the  sacrifices,  and  offerings,  and  burnt-offerings,  for  sin,  in  which  God 
declared  that  he  had  no  pleasure,  and  with  the  meats,  and  drinks,  and 
divers  washings,  and  carnal  ordinances,  imposed  until  the  time  of  refor- 
mation, all  for  ever  to  be  done  away  with  that  covenant  which  made 
nothing  perfect  ? 

We  have  thus  accumulated  and  demonstrative  proof  that  the  institution 
of  the  weekly  Sabbath,  announced  at  the  beginning,  and  embodied  in 
the  decalogue,  has  ever  been  and  continues  to  be,  equally  binding  with 
all  the  other  parts  of  the  law  of  everlasting  obligation.  In  that  law,  the 
fourth  commandment   occupies   a  very  distinguished  place,  essentially 


708  8ANCTIFICAT10N    OF    THE    SABBATH. 

contribiting  to  obedience  to  all  the  rest ;  while  no  other  commandment 
has  been  so  frequently  enforced  in  the  Scriptures.  It  is  the  only  one  of 
the  ten  in  which  llie  (hily  it  enjoins  is  expressed  both  positively,  "  Keep 
it  holy," — and  net:;atively,  "  In  it  thou  shalt  not  do  any  work  ;"  all  the 
other  commandments  being  either  solely  prohibitory,  or  solely  precep- 
tive. It  is  the  only  one  of  them  all  whose  original  institution  is  declared 
in  Scripture.* 


THE  CHANGE  FROM  THE  LAST  TO  THE  FIRST  DAY  OF  THE  WEEK 
HAS  NOT  INVALIDATED  THE  OBLIGATION  OF  THE  SABBATH. 

Having  now  proved  that  the  duty  of  the  sanctification  of  the  Sabbath 
has  nothing  in  it  peculiar  to  the  law  of  Moses,  or  to  any  former  dispen- 
sation, it  remains  to  be  shown  that  the  change  from  the  last  to  the  first 
day  of  the  week  has  neither  made  void  the  primary  institution  nor  the 
fourth  commandment,  whose  binding  and  permanent  authority,  enjoin- 
ing the  consecration  of  a  seventh  part  of  our  time  to  God,  continues 
unalterably  the  same. 

"  The  Sabbath,"  said  our  Lord,  "  was  made  for  man."  It  was 
made  for  his  good,  a  day  of  rest  from  worldly  business,  for  the 
special  acknowledgment  of  God,  and  for  the  enjoyment  of  pecu- 
liar communion  with  Him.  If  the  Sabbath  was  made  for  man,  it 
was  not  a  Jewish  burden.  It  was  for  the  good  of  man,  not  merely  for 
the  Jew.  Yet  he  who  is  the  Lord  of  the  Sabbath,  may  change  the 
day  of  its  observance.  This,  in  fact,  he  has  done  ;  and  in  this  passage 
there  is  not  an  obscure  intimation  of  such  a  purpose.  Of  this  change, 
as  everything  belonging  to  the  new  dispensation  was  shadowed  forth 
under  the  old,  we  lind,  in  the  Old  Testament,  various  typical  and 
significant  notices. 

The  heavens  declare  the  glory  of  God,  and  when  the  foundations  of 

•  In  proving  the  duty  of  the  Sanctification  of  the  Sabbath,  I  have  not  quoted,  as  is 
frequently  done,  what  is  said  by  the  Apostle  in  the  4th  chapter  of  the  Hebrews,  of 
entering  into  rest.  The  evidence  of  the  obligation  to  observe  the  Lord's  day  is  suffi- 
ciently strong,  and  it  only  injures  it,  as  well  as  perverts  the  Scriptures,  to  assert  that 
because  in  that  chapter  the  present  tense  is  used  in  verse  3d,  do  enter  into  rest,  the 
Apostle  refers  to  the  rest,  or  peace  in  believing,  which  immediately  follows  the  belief 
of  the  truth.  But  the  rest  there  spoken  of  is  future,  and  not  enjoyed  in  this  world. 
The  present  time  is  often  used  with  a  future  effect.  The  rest  is  future,  because  God 
is  represented  as  swearing  that  the  Israelites  should  not  enter  into  it.  It  cannot  there- 
fore refer  to  a  rest  already  enjoyed.  Neither  the  rest  instituted  at  the  creation,  which 
was  then  entered  into,  nor  that  in  Canaan,  is  the  true  rest  which  believers  seek.  The 
Apostle  denies  that  Joshua  gave  rest  to  the  Israelites ;  but  as  he  gave  them  the  rest  of 
Canaan,  this  must  signify  that  it  had  a  future  meaning,  and  was  to  be  fulfilled  in  the 
heavenly  rest,  otherwise  God  would  not  afterwards  have  spoken  of  another  day.  At 
the  'Jth  verse  the  conclusion  is  drawn  from  all  the  preceding  premises.  The  result  is, 
that  there  is  still  a  rest  remaining  into  which  believers  are  urged  to  enter.  The  re.st 
of  the  Sabbath  was  for  all  men,  and  is  a  present  rest;  the  rest  of  Canaan  was  for  the 
Israelites,  the  typical  people  of  God  ;  but  the  rest  that  remaineth  is  the  rest  of  heaven 
reserved  for  believers  who  are  his  true  people.  From  the  change  of  the  word  rest  into 
sabbatism,  in  verse  'Jth,  some  infer  that  the  rest  spoken  of  is  the  Christian  Sabbath. 
But  this  is  not  necessary  from  the  change  of  the  word,  and  would  be  entirely  at  variance 
with  the  whole  of  the  Apostle's  reasomng. 


SANCTIFICATION    OP  THE    SABBATH.  709 

the  earth  were  laid,  and  the  corner  stone  thereof,  the  morning  stars 
sang  together,  and  all  the  sons  of  God  shouted  for  joy.  But  God  hath 
magnified  his  word  above  all  his  name,  and  a  still  more  glorious  display 
of  his  character  and  perfections  has  been  given  in  the  work  of  redemp- 
tion, than  in  that  of  the  first  creation.  In  the  65th  chapter  of  Isaiah, 
where  the  prophet  is  referring  to  the  kmgdom  of  Christ,  and  the  New 
Testament  dispensation,  that  work  is  spoken  of  in  the  17th  verse,  as 
the  creation  of  new  heavens  and  a  new  earth,  when  Jerusalem — the 
church  of  God — should  be  a  cause  of  rejoicing,  and  when  in  comparison 
with  that  new  creation,  the  glory  of  the  former  should  not  be  remem- 
bered. "  Behold,  1  create  new  heavens,  and  a  new  earth  :  and  the 
former  shall  not  be  remembered,  nor  come  into  mind.  But  be  ye  glad 
and  rejoice  for  ever  in  that  which  I  create  :  for,  behold,  I  create  Jeru- 
salem a  rejoicing,  and  her  people  a  joy."  That  God  purposed  to 
appoint  the  day  of  his  resting  from  the  work  of  this  new  creation,  as 
the  Sabbath  which  he  was  afterwards  to  bless  and  hallow  in  remem- 
brance of  it,  in  place  of  that  day  which  he  had  formerly  consecrated  to 
the  memory  of  his  resting  from  the  first  creation,  appears  from  his  com- 
manding the  Israelites  to  observe  the  Sabbath  in  remembrance  of  their 
deliverance  from  Egyptian  bondage.  That  deliverance  was  an  eminent 
type  of  the  redemption  of  his  people  by  Christ  from  the  bondage  of 
Satan,  But  if  the  Israelites  were  commanded,  in  commemoration  of 
this  shadow,  to  sanctify  one  day  in  the  week,  which  is  the  reason  given 
for  their  doing  so  in  the  recapitulation  of  the  fourth  commandment, 
Deut.  v.,  15,  instead  of  that  formerly  given  to  them  at  its  first  an- 
nouncement respecting  the  creation,  Gen.  ii.,  2;  Exod.  xx.,  11,  this 
was  an  intimation  that  the  great  and  glorious  work  of  which  that 
deliverance  was  a  shadow,  was  afterwards  to  be  the  object  of  weekly 
commemoration.  "  Keep  the  Sabbath  day  to  sanctify  it,  as  the  Lord 
thy  God  hath  commanded  thee.  .  .  .  And  remember  that  thou  wast  a 
servant  in  the  land  of  Egypt,  and  that  the  Lord  thy  God  brought  thee 
out  thence,  through  a  mighty  hand,  and  by  a  stretched  out  arm  :  there- 
fore, the  Lord  thy  God  commanded  thee  to  keep  the  Sabbath  day." 

The  118th  Psalm,  ver.  19-24,  clearly  indicates  the  day  in  which 
the  servants  of  God  are  by  his  appointment  to  enter  into  his  sanctu- 
ary, to  offer  to  him  praise,  and  to  rejoice  in  commemoration  of  the 
resurrection  of  their  Lord  from  the  dead.  "  Open  to  me  the  gates  of 
righteousness  :  I  will  go  into  them,  and  I  will  praise  the  Lord  ;  this 
gate  of  the  Lord  into  which  the  righteous  shall  enter.  I  will  praise 
thee  ;  for  thou  hast  heard  me,  and  art  become  my  salvation.  The 
stone  which  the  builders  refused,  is  become  the  head  stone  of  the 
corner.  This  is  the  Lord's  doing  ;  it  is  marvellous  in  our  eyes.  This 
is  the  day  which  the  Lord  hath  made ;  we  will  rejoice  and  be  glad  in 
it."  These  words  are  prophetical,  and  the  22d  and  23d  verses  are 
again  and  again  quoted  in  the  New  Testament,  and  applied  by  the 
Lord  Jesus  to  himself.  When  he  lay  in  the  grave,  he  was  as  a  stone 
which  the  builders  had  rejected,  but  when  he  arose  from  the  dead, 
having  vanquished  all  his  enemies,  he  became  the  head  stone  of  the 
spiritual  temple  of  which  his  members  are  living  stones    1  Peter  ii., 


710  8ANCTIFICATI0N    OF    THE    SABBATH. 

4-8.  At  the  period  of  the  old  creation,  God  '*  rested  on  the  seventh 
day  from  all  his  work  which  God  created  and  made,"  and  all  "  the 
sons  of  (u)d  shouted  for  joy."  In  the  same  way,  at  liie  finishing  of 
the  new  creation,  the  sons  of  (iod  arc  here  said  to  rejoice.  This  the 
disciples  did  at  the  resurrection  of  our  Lord,  as  his  people  have  done 
on  that  day  ever  since.  That  day,  therefore,  in  which  he  rested  from 
his  work,  they  are  to  regard  as  "  the  day  which  the  Lord  hath  made," 
properly  and  emphatically  "  the  Lord's  day." 

The  change  of  the  day  of  weekly  rest,  from  the  last  to  the  first  day 
of  the  week,  that  is  from  the  seventh  to  the  eighth  day,  is  indicated 
in  various  places  throughout  the  Old  Testament  Scriptures.  The 
work  of  creation  was  finished  in  six  days,  and  on  the  seventh  day  God 
rested  from  his  work,  wiiich  completed  a  week,  or  the  first  series  of 
time.  The  eighth  day,  then,  was  the  first  of  a  new  series,  and  on 
this,  the  day  of  his  resurrection,  the  Lord  Jesus  rested  from  the  work 
of  the  new  creation.  The  eighth  day  is  accordingly  signalized  in  the 
Old  Testament,  pointing  in  a  manner  the  most  express  to  the  day 
when  Jesus  entered  into  his  rest,  and  when  in  commemoration  there- 
of, his  people  are  to  rest.     Of  this  the  following  are  examples  : — 

Circumcision  was  to  be  administered  to  children  on  the  eighth  day. 
Gen.  xvii.,  12,  and  till  the  eighth  day  the  mother  was  ceremonially 
unclean,  Lev.  xii.,  2,  3.  Circumcision  was  the  token  of  the  covenant 
which  God  made  with  Abraham.  "  And  he  received  the  sign  of  cir- 
cumcision, a  seal  of  the  righteousness  of  the  faith  which  he  had  yet 
being  uncircumcised,"  Rom.  iv.,  IL  Circumcision  was  not  a  seal  of 
Abraham's  faith,  or  that  he  possessed  righteousness,  or  was  justified, 
as  it  is  almost  constantly  explained.  It  was  a  seal,  pledge,  or  assur- 
ance, of  the  reality  of  that  righteousness  which  is  received  by  the 
faith  which  Abraham  had,  in  virtue  of  which,  though  not  then  existing, 
except  in  the  purpose  of  God,  he  was  justified  ;  and  that  it  should  in 
its  appointed  time  be  introduced.  This  was  the  "  everlasting  right- 
eousness," even  the  righteousness  of  God  on  account  of  which  the 
gospel  is  the  power  of  God  unto  salvation  to  every  one  that  believeth. 
Circumcision,  then,  being  such  a  seal  to  Abraham,  from  whom  Christ 
was  to  spring,  it  was  to  be  impressed  on  himself  and  his  posterity,  and 
to  be  performed  on  the  eighth  day  ;  the  day  on  which  that  righteous- 
ness was,  by  the  resurrection  of  the  Messiah,  to  be  "  brought  in." 
As  soon  as  the  pledge  was  thus  redeemed,  the  rite  of  circumcision 
ceased.  At  that  early  period,  then,  we  find  a  clear  indication  of  the 
high  distinction  which,  in  a  distant  age,  was  to  be  conferred  on  the 
eigiith  day.  The  same  intimation  strikingly  pervades  the  Jewish  dis- 
pensation'in  its  various  typical  and  shadowy  institutions. 

Until  the  eighth  day  of  their  age,  the  first-born  of  cattle,  which 
belonged  to  the  Lord,  were  not  offered  or  received  by  him.  "  On  the 
eighth  day  thou  shall  give  it  me,"  Ex.  xxii.,  30. 

On  the  eighth  day,  but  not  before,  animals  were  accepted  in  sacri- 
fice. "  When  a  bullock,  or  a  sheep,  or  a  goat,  is  brought  forth,  then 
it  shall   be  seven  days  under  the  dam ;  and  from  the  eighth  day,  and 


SANCTIFICATION    OF    THE    SABBATH.  711 

thenceforth,  it  shall  be  accepted  for  an  offering  made  by  fire  unto  the 
Lord,"  Lev.  xxii.,  27. 

On  the  EIGHTH  day  the  consecration  of  Aaron,  as  High  Priest,  and 
his  sons,  after  various  ceremonies,  was  completed,  Lev.  ix.,  1. 

On  the  EIGHTH  day  tiie  cleansing  of  the  leprosy,  which  was  typical 
of  cleansing  from  sin,  took  place.  Lev.  xiv.,  10. 

On  the  EIGHTH  day  the  cleansing  from  issues,  emblematical  also  of 
sin,  was  eifected.  Lev.  xv.,  14,  29. 

On  the  EIGHTH  day  atonement  was  made  for  the  Nazarite  who  was 
defiled.  Num.  vi.,  10. 

The  EIGHTH  day  corresponds  with  the  first  day  of  the  week,  on 
which,  acv^ording  to  all  these  typical  appointments,  Jesus  was  received 
as  tlic  first-born  from  the  dead,  his  sacrifice  was  accepted,  and  on 
which,  as  the  great  High  Priest,  he  was  "consecrated  for  evermore," 
and  when  he  made  atonement  for  his  people,  by  which  they  are 
cleansed  from  sin. 

The  EIGHTH  day  was  sanctified  when  the  dedication  of  the  Temple, 
— that  illustrious  type  of  the  body  of  the  Redeemer, — was  completed, 
and  the  ark  of  the  covenant  placed  in  it.  "  Solomon  kept  the  feast 
seven  days,  and  all  Israel  with  him,  a  very  great  congregation,  from  the 
entering  in  of  Hamalh  unto  the  river  of  Egypt.  And  in  the  eighth 
day  they  made  a  solemn  assembly,"  2  Chron.  vii.,  8, — on  that  day, 
when  the  Lord  was  afterwards  to  create  upon  every  dwelling-place  of 
Mount  Zion,  and  upon  her  assemblies,  a  cloud  and  smoke  by  day,  and 
the  shining  of  a  flaming  fire  by  night. 

In  sanctifying  the  Temple,  in  the  time  of  Hezekiah,  "  they  began 
on  the  first  day  of  the  first  month  to  sanctify,  and  on  the  eighth  day  of 
the  month  came  they  to  the  porch  of  the  Lord  :  so  they  sanctified  the 
house  of  the  Lord  in  eight  days  ;  and  in  the  sixteenth  day"  (the  second 
eighth  day)  "  of  the  first  month  they  made  an  end,"  when  the  whole 
was  terminated  by  the  offering  of  sacrifice,  and  the  solemn  worship  of 
God,  2  Chron.  xxix.,  17,  20. 

Ezekiel,  in  his  vision  of  the  City  and  Temple,  which  appears  to 
give  figuratively,  and  in  Old  Testament  language,  a  description  of  the 
Redeemer's  kingdom  and  church,  says,  xliii.,  26,  "  Seven  days  shall 
they  purge  the  altar,  and  purify  it;  and  they  shall  consecrate  themselves. 
And  when  these  days  are  expired,  it  shall  be,  that  upon  the  eighth 
day,  and  so  forward,  the  priests  shall  make  your  burnt-offerings  upon 
the  altar,  and  your  peace-offerings  ;  and  I  will  accept  you,  saith  the 
Lord." 

The  feast  of  tabernacles  was  to  be  celebrated  on  i\\e  fifteenth,  which 
corresponds  with  the  eighth  day.  "  Speak  unto  the  children  of  Israel, 
saying,  the  fifteenth  day  of  tiiis  seventh  month  shall  be  the  feast  of 
tabernacles  for  seven  days  unto  the  Lord.  On  the  first  day  shall  be 
an  holy  convocation  ;  ye  shall  do  no  servile  work  therein.  Seven  days 
ye  shall  offer  an  offering  made  by  fire  unto  the  Lord  ;  on  the  eighth 
day  shall  be  an  holy  convocation  unto  you,  and  ye  shall  offer  an  offer- 
ing made  by  fire  unto  the  Lord  :  it  is  a  solemn  assembly,  and  ye  shall 
do  no  servile  work  therein."    "Also,  in  the  fifteenth  day  of  the  seventh 


712  8ANCTIPICATI0N    OF    THE    SABBATH. 

niuntli,  when  yc  Imve  gathered  in  the  fruit  of  the  land,  ye  shall  keep  a 
feast  unto  the  Lord  seven  days  ;  on  the  first  day  sliall  be  a  Sabbath, 
and  on  the  eighth  day  shall  be  a  Sabbath,"  Lev.  xxiii.,  34,  39. 

The  feast  of  tabernacles  which  thus  terminated  on  the  eighth  day, 
furnishes  a  remarkable  representation  of  the  vanishing  of  the  legal 
sacrifices,  when  their  consummation  took  place  by  the  offering  of  the 
one  sacrifice.  On  the  first  day  of  this  feast  thirteen  bullocks,  tvro 
rams,  and  fourteen  lambs,  were  offered.  On  the  followmg  six  days, 
the  number  of  bullocks  was  decreased  by  one  each  day,  so  that,  on 
the  seventh  day,  only  seven  were  offered,  and  two  rams  and  fourteen 
lambs.  But  on  the  eighth  day,  the  number  was  reduced  to  one  bullock, 
when  these  sacrifices  were  ended.  "  On  the  eighth  day  ye  shall  have 
a  solemn  assembly ;  ye  shall  do  no  servile  work  therein  :  But  ye  shall 
offer  a  burnt-offering,  a  sacrifice  made  by  fire,  of  a  sweet  savor  unto 
the  Lord  ;  one  bullock,  one  ram,  seven  lambs,  of  the  first  year,  without 
blemish,"  Num.  xxix.,  35.  Thus  the  offering  of  only  one  bullock,  one 
ram,  and  seven  lambs  (the  number  denoting  perfection)  on  the  eighth 
day,  although  many  had  been  offered  on  the  preceding  days,  but  gradual- 
ly diminishing  in  number,  was  strikingly  emblematical  of  the  one 
offering  by  which  Jesus  Christ,  on  the  eighth  day,  the  first  day  of  the 
week,  made  an  end  of  sins,  and  by  one  offering  perfected  for  ever  them 
that  are  sanctified.  At  this  feast,  in  the  time  of  Ezra,  when  he  read 
the  book  of  the  law  to  the  people,  a  solemn  assembly  was  held  on  the 
eighth  day.  Neh.  viii.,  18,  "  Also  day  by  day,  from  the  first  day 
unto  the  last  day,  he  read  in  the  book  of  the  law  of  God  :  and  they 
kept  the  feast  seven  days  ;  and  on  the  eighth  day  was  a  solemn  as- 
sembly, according  unto  the  manner," — viz.,  the  manner  prescribed, 
Lev.  xxiii.,  39. 

When  the  sheaf  of  the  first  fruits  was  to  be  brought  to  the  priest,  it 
was  to  be  accepted  on  the  eighth  day,  "  And  he  shall  wave  the  sheaf 
before  the  Lord,  to  be  accepted  for  you  :  on  the  morrow  after  the  Sab- 
bath the  priest  shall  wave  it.  And  ye  shall  offer  that  day,  when  ye 
wave  the  sheaf,  an  he-lamb  without  blemish,  of  the  first  year,  for  a  burnt- 
offering  unto  the  Lord,"  Lev.  xxiii.,  1 1 .  This  was  a  distinguished  type 
of  the  resurrection  of  Him  who  was  "the  first  fruits  of  them  that 
slept,"  who  arose  from  the  dead  on  the  morrow  after  the  Sabbath,  that 
is,  the  eighth  day,  or  the  first  day  of  the  week. 

Not  only  was  the  eighth  day  signalized  in  so  remarkable  a  manner, 
in  connection  with  various  typical  appointments,  the  fiftieth  day,  the 
first  day  after  seven  times  seven  days,  or  seven  weeks,  corresponding 
with  the  eighth  day  after  seven  days,  and  both  with  the  first  day  of  the 
week,  was  in  like  manner  distinguished. 

At  the  reaping  and  gathering  in  of  the  harvest,  two  wave  loaves  were 
to  be  presented  on  the  fiftieth  day  after  presenting  the  sheaf  of  the 
first  fruits.  "  And  ye  shall  count  unto  you  from  the  morrow  after  the 
Sabbath,  from  the  day  that  ye  brought  the  sheaf  of  the  wave-offering  ; 
seven  Sabbaths  shall  be  complete  :  Even  unto  the  n.orrow  after  the 
seventh  Sabbath  shall  ye  number  fifty  days  ;  and  ye  shall  offer  a  new 
meat-offering  unto  the  Lord.     Ye  shall  bring  out  of  your  habitations 


SANCTIFICATION    OF    THE    SABBATH.  713 

two  wave  loaves  of  two  tenth  deals  :  they  shall  be  of  fine  flour  ;  they 
shall  be  baken  with  leaven  ;  they  are  the  first  fruits  unto  the  Lord.  .  . 
And  ye  shall  proclaim  on  the  self-same  day,  that  it  may  be  an  holy 
convocation  unto  you  :  ye  shall  do  no  servile  work  therein,"  Lev.  xxiii., 
15,  21. 

The  year  of  jubilee  was  the  fiftieth  year,  and  not  the  forty-ninth, 
which  was  the  last  of  the  sabbatical  years.  "  Thou  shalt  number 
seven  sabbaths  of  years  unto  thee,  seven  times  seven  years  ;  and  the 
space  of  the  seven  sabbaths  of  years  shall  be  unto  thee  forty  and  nine 
years.  .  .  And  ye  shall  hallow  the  fiftieth  year,  and  proclaim  liberty 
throughout  all  the  land  unto  all  the  inhabitants  thereof ;  it  shall  be  a 
jubilee  unto  you  :  and  ye  shall  return  every  man  into  his  possession," 
Lev.  XXV.,  8,  10.  This  fiftieth  year,  the  first  year  after  the  sabbatical 
year  of  seven  weeks,  corresponds  with  the  eighth  day,  the  first  day  of 
the  week. 

Can  it  be  supposed  that  the  eighth  day,  thus  signalized  from  so  early 
a  period,  before  the  legal  dispensation,  and  in  so  many  ways  during  its 
continuance,  and  by  one  of  the  latest  of  the  prophets,  comprising  in  all 
more  than  thirteen  hundred  years — can  it  be  imagined  that  the  eighth, 
the  FIFTEENTH,  and  the  fiftieth  day,  all  of  the  same  import,  were 
thus  distinguished  without  a  special  purpose,  and  that  in  the  wisdom  of 
God  they  were  not  expressly  specified  for  some  very  important  end? 
Connected  as  they  were  with  the  most  solemn  services  of  God's  an- 
cient people,  and  in  a  manner  so  conspicuous  with  the  most  remarkable 
typical  observances,  they  held  forth  a  striking  notification  of  the  future 
change  from  that  day  which  had  been  appointed  to  commemorate  (Jod's 
resting  from  the  work  of  creation,  to  the  day  on  which  the  Son  of  God 
rested  from  the  work  of  redemption.  This  purpose  is  fully  developed 
in  tiie  New  Testament,  where  He  who  is  the  Lord  of  the  Sabbath, 
without  in  the  smallest  degree  impairing,  relaxing,  or  ciianging  the  obli- 
gation to  observe  a  seventh  day's  rest,  appropriated  to  himself  the  eighth 
day — the  first  instead  of  the  last  day  of  the  week,  and  by  recording  his 
name  upon  it,  calling  it  the  Lord's  day,  has  blessed  and  sanctified  it 
for  the  use  of  his  people.  It  may  here  be  remarked,  that  by  the  early 
Christians  the  Sabbath  was  also  denominated  the  eighth  day.  Barna- 
bas, the  companion  of  the  Apostle  Paul,  calls  this  the  eighth  day,  in 
distinction  from  the  seventh  day  Sabbath,  which  he  says  "  is  the  begin- 
ing  of  another  world  ;  and  therefore  we  keep  the  eighth  day  joyfully, 
in  which  Jesus  rose  from  the  dead,  and  being  manifested  ascended  into 
heaven."  It  was  known,  too,  by  the  fathers,  by  the  name  of  the  eighth 
day,  as  by  Ignatius,  Irenaeus,  Origen,  and  others.  "  Every  eighth 
day,"  says  Tertullian,  "  is  the  Christian's  festival." 

The  duty  of  sanctifying  the  first  day  of  the  week  is  taught  in  the 
New  Testament,  not  by  direct  precept,  but  in  the  way  of  approved 
example  or  reference,  in  which  several  other  institutions  are  there  en- 
joined. Instruction  as  to  anything  further  respecting  the  duty,  or  the 
manner  of  discharging  it,  besides  the  change  from  the  last  to  the  first 
day  of  the  week,  was  unnecessary,  since  all  things  else  remain  the  same 
as  formerly,  and  are  so   solemnly  enjoined  and  enforced  in  the  Old 


714  SANCTIFICATION    OF    THE    SABBATH. 

Testament.*  Nothing  more  than  this  fact  of  the  change  of  the  day 
needed  afterwards  to  be  made  known.  This  change  we  learn,  first,  by 
the  honor  conferred  on  that  day  by  the  Lord,  in  repeatedly  appearing  on 
it  to  his  ilisciples  after  his  resurrection  ;  secondly,  by  the  outpouring  of 
the  Holy  CJhost  on  the  day  of  Pentecost;  thirdly,  by  the  practice  of 
the  Apostles,  to  whom  the  keys  of  the  kingdom  were  delivered,  and 
also  by  that  of  the  first  churches  under  their  immediate  guidance  ;  and, 
finally,  we  are  taught  this  change  by  the  distinctive  appellation  it 
received,  of  *'  The  Lord's  day,"  when  our  Lord  appeared  to  his  disci- 
ple John. 

On  the  first  day  of  the  week,  being  the  day  on  which  the  Lord  rose 
from  the  dead,  and  rested  from  the  work  of  the  new  creation,  he  appeared 
at  different  times  to  his  disciples.  "  Then  the  same  day  at  evening, 
being  the  first  day  of  the  week,  when  the  doors  were  shut  where  the 
disciples  were  assembled  for  fear  of  the  Jews,  came  Jesus  and  stood  in 
the  midst,"  John  xx.,  19.  It  is  here  proper  to  remark,  that  the  literal 
translation  of  the  original,  rendered  the  first  day  of  the  week,  is  the 
first  of  the  Sabbaths.  The  rendering,  however,  in  this  place  is  proper, 
as  well  as  in  other  places  in  the  New  Testament  where  the  same  phrase 
occurs,  as.  Matt,  xxviii.,  1  ;  Mark  xvi.,  2,  9  ;  Luke  xxiv.,  1  ;  John  xx., 
1,  19  ;  Acts  XX.,  7  ;  1  Cor.  xvi.,  2,  since  the  word  in  the  original  for 
Sabbath  also  signifies  week. 

On  the  same  day,  in  the  following  week,  when  the  disciples  were 
again  assembled,  Jesus  appeared  in  the  midst  of  them,  John  xx.,  26. 
"  And  after  eight  days,t  again  his  disciples  were  within,  and  Thomas 
with  them.  Then  came  Jesus,  the  doors  being  shut,  and  stood  in  the 
midst,  and  said.  Peace  be  unto  you." 

The  day  of  Pentecost,  which  signifies  ihe  fiftieth  day,  w'as  eminently 
honored.  It  was  the  first  day  of  the  week  ;  the  day  of  the  outpouring 
of  the  Holy  Ghost  in  his  abundant  and  miraculous  gifts  ;  the  day  of 
the  promulgation  of  the  gospel  in  the  presence  of  men  from  all  nations  ; 
and  of  the  conversion  of  "  about  three  thousand  souls,"  Here  we  have 
the  explanation  of  the  mystery  in  the  Old  Testament  of  the  fiftieth 
day,  connected,  as  we  have  seen,  with  remarkable  events  and  ordinances. 
On  the  fiftieth  day  after  the  departure  from  Egypt,  the  law  was  delivered 
from  Mount  Sinai,  which,  corresponding  with  the  first  day  of  the  week, 
was  1500  years  afterwards  fulfilled  on  that  day.  That  law  was  deli- 
vered, accompanied  with  thunderings  and  lightnings,  and  now,  on  the 
corresponding  day,  came  a  sound  from  heaven,  as  of  a  rushing  mighty 
wind,"  and  "  cloven  tongues,  like  as  of  fire,"  sat  upon  each  of  the  dis- 
ciples.    The  day  of  Pentecost,  too,  was  the  fifteenth  day  from  the 

•  A  re-enactment  in  the  New  Testament,  it  has  been  properly  observed  would  be  a 
denial,  by  implication,  of  its  previous  institution  and  authority.  Nothing;  is  re-enacted 
in  the  gospel.  The  moral  law,  the  essential  duties  of  religion,  the  relations  of  man  to 
his  Maker,  the  necessity  of  a  season  for  Divine  worship,  the  proportion  of  time  destined 
for  it  from  the  creation— all  the  precepts  of  the  decalogue,  remain  unchanged. 

t  After  eight  days,  that  is,  on  the  next  first  day  of  the  week,  or  after  another  week. 
The  Jews  used  to  express  a  week  by  eight  days.  The  day  on  which  Christ  rose  and  ap- 
peared to  Mary  Magdalene  and  his  disciples,  and  the  day  on  which  he  now  appeared  to 
the  disciples  with  Thomas,  made  eight  days. — See  Luke  ix.,  28,  compared  with  Matt. 
»Yii.,  1. 


SA.NCTIFICATION    OF    THE    SABBATH  715 

resurrection  of  Jesus  Clirist  when  lie  "  became  the  first  fruits  of  them 
that  slept,"  and  the  day  of  the  first  fruits  of  the  Christian  Church. 
The  fiftieth  year  of  jubilee,  when  every  man  leturncd  into  his  own  pos- 
session, which  he  had  sold  or  forfeited,  also  corresponded  with  that  fif- 
tieth day,  the  day  of  Pentecost,  on  which  so  remarkable  a  proof  was 
given  that  the  price  of  the  redemption  of  Christ's  people  had  been  paid, 
and  that  for  them  he  had  entered  into  the  possession  of  his  and  their 
eternal  inheritance.  The  giving  of  the  Holy  Ghost. — the  coming  of 
the  promised  Comforter,  being  thus  vouchsafed  on  the  first  day  of  the 
week,  confirmed  the  newly  instituted  season,  which  was  hencefortli  to 
be  the  Christian  Sabbath.  And  on  this  day  not  merely  the  Apostles, 
but  all  the  disciples,  Acts  i.,  15,  and  ii.,  l,were  with  one  accord, — 
as  being  the  day  of  their  slated  meeting, — in  one  place. 

The  first  churches  under  the  guidance  of  the  Apostles  assembled  on 
the  first  day  of  the  week.  The  Apostle  Paul,  and  those  who  accom- 
panied him,  abode  seven  days  at  Troas.  "  And,  upon  the  first  day  of 
the  week,  when  the  disciples  came  together  to  break  bread,  Paul 
preached  unto  them,"  Acts  xx.,  7.  Here  we  learn  that  it  was  their 
common  custom  to  meet  on  this  day  for  holding  their  religious  assem- 
blies, and  observing  the  stated  ordinances  of  worship.  The  time  ap- 
pointed, too,  to  collect  the  contributions  for  the  poor  was  the  first  day 
of  the  week.  "  Now,  concerning  the  collection  for  the  saints,  as  I  have 
given  order  to  the  churches  of  Galalia,  even  so  do  ye.  Upon  the  first 
day  of  the  week,  let  every  one  of  you  lay  by  him  in  store,  as  God  hath 
prospered  him,  that  there  be  no  gatherings  when  I  come,"  1  Cor.  xvi., 
2.  It  was  not  then  on  account  of  anything  peculiar  to  the  church  at 
Corinth  that  Paul  commanded  that  this  duly  should  be  performed  on  the 
first  day  of  the  week,  since  he  had  enjoined  the  same  on  the  distant 
churches  of  Galalia,  and  the  Apostle  elsewhere  declares  that  he  taught 
the  same  things  everywhere  in  all  the  churches,  1  Cor.  iv.,  17  ;  vii.,  17. 

The  first  day  of  the  week  was  further  distinguished  and  honored 
in  a  very  remarkable  manner,  by  the  Lord  himself,  in  his  glorious  ap- 
pearance in  the  Isle  of  Patmos,  and  by  the  prophetic  vision  which  he 
vouchsafed  to  his  servant  John,  of  all  that  was  to  lake  place  respect- 
ing his  church  to  the  end  of  time. 

In  the  relation  of  this  vision,  the  Apostle,  writing  by  the  inspiration 
of  the  Holy  Ghost,  calls  the  day  on  which  he  was  favored  with  it,  the 
Lord's  day.  This  term  being  here  introduced  without  any  remark 
or  explanation,  must  have  been  well  understood  by  all  who  read  and 
heard  the  words  of  this  prophecy,  ch.  i.,  3, — that  is  by  all  Christians, 
as  well  as  by  the  seven  cliurchcs  whom  the  Apostle  specially  ad- 
dressed. This  establishes  beyond  contradiction,  that  under  the  Chris- 
tian dispensation  there  is  a  Lord's  day.  All  days  are  his.  If,  then, 
one  of  ihem  is  called  the  Lord's  day,  in  distinction  from  the  rest,  it 
must  be  his  day  in  a  peculiar  sense.  It  must  be  devoted  to  his  honor. 
It  must  be  his  as  the  Lord's  Supper  is  his.  As,  then,  the  Lord's 
Supper  distinguishes  and  separates  the  holy  communion  of  the  bread 
and  wine  from  an  ordinary  social  meal,  so  the  Lord's  day  distinguishes 
and  separates  one  day  from  the  rest  in  the  week.     This  was  the  day 


7V6  8ANCTIFICATI0N    OF    THE    SABBATH. 

of  his  triumph  over  all  the  powers  of  darkness.  It  is  the  Lord's  day, 
not  a  part  of  a  day,  but  a  whole  day,  and  not  our  day,  but  his  day, 
in  the  same  way  as  the  Ijord's  Supper  is  his  supper,  and  not  our 
supper.  It  should  likewise  be  observed,  that  the  reason  given  in  the 
fourth  commandment  for  abstaining  from  work,  and  for  hallowing  the 
seventh  day,  is,  "  Six  days  shall  thou  labor,  and  do  all  thy  work  ;  but 
the  seventh  day  is  the  Sabbath  of  the  Lord  thy  God  :  in  it  thou  shall 
not  do  any  work."  And,  therefore,  the  same  obligation  must  follow 
as  to  the  "  Lord's  day,"  because  it  is  the  day  of  the  Lord.  In  the 
Lord's  Supper,  we  have  a  symbolical  representation  of  the  death  of 
Christ,  and  in  the  Lord's  day  we  have  a  commemoration  of  his  re- 
surrection every  week. 

If  any  one  hesitates  to  admit  that  the  observance  of  the  first  day 
of  the  week  is  commanded  in  the  New  Testament,  because  not  en- 
joined by  direct  precept,  he  has  not  attended  to  the  manner  in  which 
the  various  parts  of  our  duty  are  there  taught ;  and  he  should  ask 
himself  on  what  ground  he  observes  the  first  day  of  the  week.  Is  it 
because  all  Christians  agree  in  doing  so  ?  In  this  there  is  nothing 
valid.  The  consent  or  practice  of  all  the  Christians  and  of  all  the 
churches  on  earth,  cannot  add  to,  or  take  from,  or  change  one  iota  of 
the  law  of  God.  What  that  law  is,  must  be  learned  from  the  Scrip- 
tures, either  by  direct  precept,  or  from  the  approved  practice  recorded 
in  them  of  Christians  or  churches  under  the  guidance  of  the  Apos- 
tles, and  thus  stamped  with  their  authority.  To  the  Apostles  alone 
were  the  keys  of  the  kingdom  of  heaven  delivered  by  their  divine  Mas- 
ter, first  to  Peter,  Matt,  xvi.,  19,  and  afterwards  to  all  the  rest,  xviii., 
18  ;  who,  in  order  that  they  might  be  his  witnesses,  had  all  seen  him 
after  his  resurrection  ;  who  all  had  "  the  signs  of  an  Apostle  ;"  who 
have  no  successors  in  office,  and  whose  doctrine,  being  infallible,  binds 
in  heaven  and  on  earth.  Christians  have  nothing  to  do  but  to  repeat 
and  to  obey  the  laws,  in  whatever  manner  enjoined  by  our  Lord  and 
his  Apostles.  Why  are  churches  formed  ?  why  do  they  assemble  on 
the  first  day  of  the  week  ?  why  are  they  to  consist  of  persons  only 
of  a  certain  character  ?  For  none  of  these,  and  certain  other  things 
that  are  practised  by  Christians,  is  there  any  direct  precept.  But  all 
of  them,  of  which  we  have  approved  example  in  the  word  of  God, 
are,  notwithstanding,  equally  binding,  as  if  in  direct  terms  they  had 
been  commanded.  To  the  practice  of  the  first  churches  under  his 
direction,  and  to  his  own  practice,  the  Apostle  Paul  appeals,  as  of 
equal  authority  with  his  express  injunctions.  "  If  any  man  seem  to 
be  contentious,  we  have  no  such  custom,  neither  the  churches  of  God," 
1  Cor.  xi.,  16.  The  approved  customs  of  the  first  churches  were 
fixed  by  the  Apostles,  and  are  therefore  equally  binding  as  their  com- 
mands ;  and  their  commands,  as  speaking  by  the  Holy  Ghost,  are 
equally  obligatory  as  those  of  the  Lord.  "  He  that  hearelh  you,  hear- 
elh  me  :  and  he  that  despiseth  you,  despiseth  me ;  and  he  that  de- 
spiseth  me,  despiseth  him  that  sent  me,"  Luke  x.,  16.  By  the  words 
which  he  hath  spoken,  and  those  of  his  Apostles,  whose  words  bind 
and  loose  in  heaven  and  on  earth,  all  shall  be  judged  at  the  last  day. 


SANCTIFICATION    OF    THE    SABBATH.  717 

If  any  man  shall  add  to  these  words  or  take  from  them,  God  shall  take 
away  his  part  out  of  the  book  of  life. 

Although  the  first  day  of  the  week  was  appointed  to  be  observed  as 
the  Sabbath  under  the  Christian  dispensation,  yet  the  observance  of  the 
last  day,  that  had  been  sanctified  from  the  beginning,  was  likewise 
permitted  during  the  continuance  of  the  Jewish  state.  This  was 
analogous  to  allowing  the  temple  service  and  the  sacrifices,  although 
rendered  inefficacious  by  the  offering  of  the  one  great  sacrifice,  to  con- 
tinue till  the  whole  of  them  was  put  an  end  to  by  the  destruction  of 
Jerusalem.  Giving  unnecessary  offence  to  the  Jews  was  thus  avoided, 
while  an  opportunity  was  furnished,  during  all  that  period,  of  preaching 
the  gospel  in  the  synagogues  where  they  assembled  every  Sabbath-day, 
of  which  the  Apostles  regularly  availed  themselves.  But  in  the  book 
of  Revelation,  as  we  have  now  seen,  written  after  the  Jewish  state  and 
polity  were  finally  overthrown,  the  first  day  of  the  week,  as  that  which 
the  Son  of  God  had  appropriated  for  his  peculiar  service,  of  which 
from  the  first  sufficient  intimation  had  been  given,  so  that  his  disciples 
had  observed  it  all  along  after  his  resurrection,  was,  in  a  manner  still 
more  marked,  exclusively  designated  in  his  word  as  the  Lord's  day — 
the  name  by  which  it  has  been  known  and  recognized  by  all  Christians 
ever  since. 

The  day  of  rest  enjoined  to  be  observed  by  Christians,  although 
now  transferred  from  the  last  to  the  first  day  of  the  week,  or  the  eighth 
day  from  the  creation,  is  still  the  seventh  day,  "  after  the  six  working 
days,"  as  was  the  Sabbath  of  the  first  institution,  and  of  the  fourth 
commandment.  Thus,  all  the  change  is  only  a  change  of  the  begin- 
ning and  the  ending  of  the  days  of  labor,  the  number  of  which  continues 
as  before.  The  words,  therefore,  of  the  fourth  commandment,  "  Six 
days  shall  thou  labor,  and  do  all  thy  work  :  but  the  seventh  is  the  Sab- 
bath of  the  Lord  thy  God,"  form  no  objection  to  the  Christian  Sabbath, 
as  if  it  changed  or  discontinued  the  duly  enjoined  in  that  commandment, 
since  these  words  retain  the  same  force  as  before.  Neither  can  any 
objection  be  drawn  from  the  words  that  follow  :  "  For  in  six  days  the 
Lord  made  heaven  and  earth,  the  sea,  and  all  that  in  them  is,  and  rested 
the  seventh  day  :  wherefore  the  Lord  blessed  the  Sabbath  day,  and 
hallowed  it."  These  words  have  not  become  insignificant  by  the 
establishment  of  the  first-day  Sabbath  ;  they  remain,  as  to  their  princi- 
pal object,  in  full  force.  Their  object  was  to  present  a  motive  to  rest 
on  the  seventh  day  after  laboring  six  days  following ;  because  of  this 
God  had  given  the  example.  And  on  this  account,  as  well  as  from  the 
examples  of  the  sanctification  of  the  first  day  of  the  week,  Ciiristians 
are  to  rest,  not  on  every  eighth,  or  ninth,  or  tenth  day,  but  on  every 
seventh  day.  God  wrought  six  days  and  rested  on  the  seventh  day,  and 
called  it  the  Sabbath,  or  rest  of  the  Lord.  Jesus,  the  Lord  of  the  Sab- 
bath, in  like  manner  rested  from  the  work  of  the  new  Creation  on  the 
first  day  of  the  week,  and  has  now  appropriated  it  as  His  day.  And 
not  only  was  it  appointed  to  commemorate  the  great  event  of  his  re- 
surrection, but  as  it  is  to  be  observed  on  one  day  in  seven,  il  is  so  insti- 
tuted as  likewise  to  commemorate  that  first  Creation,  when  after  the 


718  SANCTIFICATION    OF    THE    SADBATH. 

work  of  six  days  God  rested  on  the  seventh.  Without  reference  to  this 
no  reason  can  be  given  why  the  resurrection  should  be  celebrated  once 
in  seven  days,  and  not  at  any  other  fixed  period.  The  fourth  com- 
manduicnt,  then,  in  everything  essential,  reuiains  unchanged.  In  sub- 
stance it  continues  precisely  as  before,  commanding  us  to  sanctify  the 
seventh  day  ;  and  the  reason  of  enjoining  tiiis  continues  the  same,  with 
the  ditTerence  oidy  of  (iod's  having  rested  from  the  work  of  the  new, 
as  he  formerly  did  from  that  of  tlic  old,  Creation  ;  on  which  account 
man  is  still  to  rest  on  the  scvciuh  day,  after  six  days  of  labor.  It  is  a 
part  of  that  law  v/hich  cannot  be  broken.  Strict  obedience  to  it  con- 
tinues to  be  the  duty  of  every  Christian  ;  and  in  order  to  understand 
its  proper  and  spiritual  import,  the  inspired  commentary  of  the  prophet, 
Isaiah  Iviii.,  13,  on  the  obligation  and  observance  of  the  Sabbath, 
referring  to  the  times  of  the  gospel,  should  be  attentively  considered. 
Some  have  scrupled  to  denominate  the  first  day  of  the  week  the  Sab- 
bath day.  But  it  shoidd  be  remembered,  that  this  is  the  name  by 
which  it  is  so  often  designated  m  the  New  Testament,  according  to  the 
literal  rendering  of  the  passage  quoted  in  a  previous  page. 

The  Sabbath,  instituted  for  man,  both  in  a  state  of  innocence  and  of 
sin,  displays  in  a  remarkable  manner  the  goodness  of  God,  and  forms  a 
distinguished  part  of  that  law  which  is  the  law  of  love.  It  was  appointed 
before  the  curse  was  pronounced,  that  in  the  sweat  of  his  face  man  should 
eat  bread;  yet  after  he  had  sinned,  it  was  not  abolished,  but  continued 
as  a  permanent  mitigation  of  that  sentence.  The  fourth  commandment 
is  not  a  burden,  like  those  institutions  that  were  peculiar  to  the  Jews. 
They  were  a  yoke,  Acts  xv.,  10,  but  this  is  a  blessing.  And  man  does 
not  suffer  by  it,  but  is  benefited.  By  our  fall  in  Adam  we  became  slaves 
to  Satan,  aiid  God  might  have  condemned  us  to  labor  all  the  days  of  the 
week.  But  he  has  given  us  a  reprieve  for  one  day.  Ilis  providence  so 
orders  it.  that  men  in  all  conditions  shall  participate  in  the  curse,  and 
eat  the  fruit  of  the  earth  in  the  sweat  of  their  face.  Is  it  not  then  a 
blessing,  when  he  gives  us  one  day  of  rest  ?  Hail  he  required  us  to 
labor  the  whole  seven  days,  there  would  not  have  been  more  food  than 
there  is  now.  There  is  not  more  in  those  countries  where  the  Sabbath 
is  not  observed,  than  where  it  is  observed.  Nor  is  any  country  benefited 
by  its  neglect.  On  the  contrary,  it  would  be  political  wisdom  to  give 
the  full  benefit  of  the  Sabbath  in  every  country  to  man  and  to  beast. 
We  see  that,  if  the  Israelites  did  not  gather  the  manna  on  the  seventh 
day,  they  gathered  as  much  on  the  day  preceding  as  supplied  them  on 
the  Sabbath;  and  in  allowing,  in  the  sabbatical  year,  the  land  to  rest, 
it  produced  for  them  as  much  in  the  sixth,  as  sufficed  them  both  in  that 
year  and  in  the  seventh. 

This  respite  from  toil  ought,  then,  to  be  thankfully  acknowledged  as  a 
hin^h  privilege  bestowed  on  man,  doomed  to  labor  on  account  of  sin.  But 
the  institution  of  the  Sabbath  confers  on  him  a  nobler  privilege.  It  is 
set  apart  for  our  use,  to  be  the  means  of  calling  our  attention  from  in- 
terests merely  temporal,  to  those  that  are  spiritual  and  eternal.  It  is  a 
day  appointed  for  special  communion  with  God  j  and  the  bodily  rest  is 


SANCTIFICATION    OF   THE    SABBATH.  719 

chiefly  to  be  prized  as  subservient  to  this  end.  Bodily  rest  is  necessary 
on  that  day  for  its  spiritual  improvement ;  and  its  spiritual  improvement 
is  necessary,  in  order  that  we  may  not  abuse  it  by  indulging  in  sloth  and 
idleness,  and  thus  exposing  ourselves  to  the  seductions  of  Satan.  The 
Sabbath,  then,  is  a  day  to  be  devoted  to  the  service  of  the  Lord,  and  to 
our  own  spiritual  edification  in  all  those  exercises  connected  with  and 
contributing  to  these  ends.  It  is  a  day  of  the  greatest  enjoyment  that 
Christians  have  on  earth  ;  and  God,  in  its  institution,  has  shown  his  love 
for  his  Church.  A  great  part  of  the  vigor  of  the  spiritual  life,  and  of 
aptitude  for  the  duty  of  growing  in  grace,  and  in  the  knowledge  of  our 
Lord  and  Saviour  Jesus  Christ,  depends  on  our  sanctifying  this  day,  as 
well  as  our  enjoyment  of  the  manifestations  of  his  love,  exciting  our 
longing  and  ardent  desires  for  a  better,  that  is  a  heavenly  country. 

Thanks  be  to  Cod  for  the  institution  of  the  Sabbath,  of  binding  obli- 
gation in  every  period  of  the  world  since  its  creation,  and  on  all  men, 
although  so  often  and  so  much  neglected.  In  the  Old  Testament,  we  see 
by  its  being  so  frequently  and  solemnly  enjoined,  as  well  as  by  the  gracious 
promises  annexed  to  its  observance,  the  fearful  threatenings  pronounced, 
and  the  punishments  inflicted  in  case  of  its  infraction,  how  great  was  the 
importance  which  God  attached  to  the  Sabbath.  Nehemiah  imputes  all 
the  calamities  which  befell  the  Jews  to  their  profanation  of  that  day,  and 
represents  this  as  one  of  the  principal  causes  which  had  brought  on  them 
the  wrath  of  God.  "  In  those  days  saw  I  in  Judah  some  treading 
wine-presses  on  the  Sabbath,  and  bringing  in  sheaves  and  lading  asses ; 
as  also  wine,  grapes,  and  figs,  and  all  manner  of  burdens,  which  they 
brought  into  Jerusalem  on  the  Sabbath  day  ;  and  I  testified  against  them 
in  the  day  wherein  they  sold  victuals.  There  dwelt  men  of  Tyre  also 
therein,  which  brought  fish,  and  all  manner  of  ware,  and  sold  on  the 
Sabbath  unto  the  children  of  Judah,  and  in  Jerusalem.  Then  I  contended 
with  the  nobles  of  Judah,  and  said  unto  them,  what  evil  thing  is  this 
that  ye  do,  and  profane  the  Sabbath  day  ?  Did  not  your  fathers  thus, 
and  did  not  our  God  bring  all  this  evil  upon  us,  and  upon  this  city  ? 
Yet  ye  bring  more  wrath  upon  Israel,  by  profaning  the  Sabbath,"  Neh. 
xiii.,  15.  The  observance  of  the  sabbatical  years  having  been  neglected 
by  the  Jews,  their  captivity  in  Babylon  endured  seventy  years,  to  "  fulfil," 
it  is  said,  "  the  word  of  the  Lord  by  the  mouth  of  Jeremiah,  until  the 
land  had  enjoyed  her  sabbaths :  for  as  long  as  she  lay  desolate  she  kept 
Sabbath,  to  fulfil  three  score  and  ten  years,"  2  Chron.  xxxvi.,  21 ;  Lev. 
xxvi.,  32,  43.  In  the  prophecies  of  Jeremiah,  chap,  xvii,,  we  observe  on 
the  one  hand  the  signal  blessings  annexed  to  the  sanctification  of  the 
Sabbath,  while,  on  the  other,  the  following  awful  threatenings  in  case  of 
its  desecration  are  subjoined.  "  But  if  ye  will  not  hearken  unto  me  to 
hallow  the  Sabbath  day,  and  not  to  bear  a  burden,  even  entering  in  at 
the  gates  of  Jerusalem  on  the  Sabbath  day  :  then  will  I  kindle  a  fire  in 
the  gates  thereof,  and  it  shall  devour  the  palaces  of  Jerusalem,  and  it  shall 
not  be  quenched."  We  find,  too,  as  stated  in  the  preceding  pages,  that 
the  observance  of  the  holy  Sabbath  stands  connected  with,  and  is  the 
grand  support  of  our  obedience  to  all  the  other  commandments,  both 


720  8ANCTIFICATI0N    OF    THE    SABBATH. 

of  the  first  and  second  table  of  the  law,  which  enjoin  our  duty  to  God 
and  man. 

Works  of  necessity  that  cannot  be  done  on  the  day  before,  nor  left 
undone  till  the  day  following,  as  well  as  works  of  mercy,  are  permitted 
on  the  Sabbath.  But  for  a  man  on  that  day  to  employ  himself  in  his 
ordinary  labors,  to  speak  of  them,  or  even  to  allow  them  to  occupy  his 
thouiijhts,  is  to  oppose  the  beneficent  purpose  of  the  Lawgiver  in  ap- 
pointing it,  and  to  contemn  his  authority  ;  and  if  the  business  of  the 
world,  which  on  other  days  of  the  week  is  not  only  permitted,  but  en- 
joined as  a  duty,  be  on  tliis  day  criminal,  how  much  must  it  be  profaned 
by  those  frivolous  amusements  and  recreations  which  are  often  resorted 
to  on  this  sacred  day,  or  by  spending  it  in  sloth  and  idleness.  "  He  that 
sinneth  against  me  wrongeth  his  own  soul." 

The  day  of  rest  is  a  weekly  and  solemn  recognition  of  the  authority 
of  God.  It  ought  to  be  employed  in  religious  exercises,  both  public 
and  private,  for  which  it  is  set  apart ;  and  these  exercises  should  be 
accounted  the  repose  and  refreshment  of  the  soul.  That  which  should 
occupy  us  on  the  Sabbath  is  the  grand  concern  of  our  life.  To  serve 
and  honor  God  is  the  end  for  which  we  were  created  ;  and  with  joy  we 
should  dedicate  the  seventh  part  of  our  time  to  his  immediate  and  un- 
interrupted service,  and  so  rest  on  "the  Sabbath-day  according  to  the 
commandment." 

As  the  day  of  rest  is  peculiarly  destined  to  religious  services,  so  it  is 
the  day  in  which  they  who  seek  God  may  expect  his  peculiar  benedic- 
tion, and  the  Divine  communications  of  his  grace.  The  ordinances  of 
God  are  the  means  of  grace,  and  in  the  observance  of  these  ordinances 
he  has  promised  his  special  blessing.  This  is  the  Lord's  day  which 
bears  his  name,  and  he  has  said,  "  In  all  places  where  I  record  my 
name,  I  will  come  unto  thee,  and  I  will  bless  thee."  If  on  this  day 
God  has  specially  commanded  us  to  seek  him,  we  may  with  confidence 
conclude  that  in  a  special  manner  on  this  day  he  will  be  found  of  us. 
The  purpose  of  God  to  vouchsafe  his  blessings  to  those  who  observe  the 
day  of  rest,  is  included  in  the  declaration  that  "  the  Lord  blessed  the 
Sabbath  day  and  hallowed  it."  Not  only,  then,  hath  he  sanctified  that 
day,  but  he  has  blessed  it.  God  has  from  the  beginning  given  it  his 
blessing,  which  he  will  bestow  on  all  who  consecrate  it  to  his  service. 
But  if  on  account  of  finishing  the  work  of  the  creation  of  the  world 
the  seventh  day  was  blessed,  how  much  more  is  it  blessed,  because  of 
the  completion  of  the  work  of  redemption  1  On  that  day  the  Lord 
Jesus  ceased  from  his  work  and  entered  into  his  rest.  It  was  the  day 
on  which  he  was  delivered  from  the  chains  of  death,  when  he  was  de- 
clared to  be  the  Son  of  God,  in  which  the  promises  to  him  of  his 
Father  were  accomplished,  and  all  power  was  given  to  him  in  heaven 
and  in  earth.  How  much,  then,  may  God  be  expected  to  honor  this  day, 
and  to  bless  his  people  in  the  observance  of  it  with  all  spiritual  blessings 
in  Christ  Jesus  our  Lord. 

The  Sabbath,  then,  the  day  of  rest,  the  forerunner  of  the  eternal  rest, 
ought  to  be  gratefully  recognized,  and  fondly  cherished  ;  and  the  man- 
ner in  which  it  should  be  observed  is  fully  decked  in  the  Scriptures. 


CONCLUSION.  721 

The  prophet  Isaiah  Iviii.,  13,  referring  to  gospel  times,  and  instructing 
the  servants  of  God  to  act  so  that  their  light  may  break  forth  as  the 
morning,  and  their  righteousness  go  before  them,  and  the  glory  of 
the  Lord  be  their  rere-ward,  adds,  "  If  thou  turn  away  thy  foot  from  the 
Sabbath,  from  doing  thy  pleasure  on  my  holy  day,  and  call  the  Sabbath 
a  delight,  the  holy  of  the  Lord,  honorable ;  and  shalt  honor  him,  not 
doing  thine  own  ways,  nor  finding  thine  own  pleasure,  nor  speaking 
thine  own  words :  Then  shalt  thou  delight  thyself  in  the  Lord ;  and  I 
will  cause  thee  to  ride  upon  the  high  places  of  the  earth,  and  feed  thee 
with  the  heritage  of  Jacob  thy  father  ;  for  the  mouth  of  the  Lord  hath 
spoken  it." 

The  Sabbath  is  a  day  which  beautifully  sets  forth  the  long-suffering, 
goodness,  and  enduring  mercy  of  Jehovah.  Most  of  the  Divine  institu- 
tions under  the  law,  and  some  of  the  ordinances  of  the  gospel,  are  pe- 
culiarly intended  to  bring  to  our  remembrance  the  guilt,  or  the  conse- 
quences of  sin.  The  Sabbath,  on  the  contrary,  traces  its  origin  to  a 
time  when  man  walked  in  innocence,  and  to  a  place  which  was  hal- 
lowed by  the  immediate  presence  of  the  Lord.  The  children  of  Israel 
•were  not  commanded  to  observe  a  day  which  neither  they  nor  their 
fathers  had  known,  but  rather  to  "  remember  "  an  institution  which  they 
had  forgotten  in  the  cruel  bondage  of  Egypt,  and  to  keep  holy  a  day 
which  their  God  still  continued  to  claim  as  his  inalienable  property. 
Jesus  Christ  came  not  to  destroy,  but  to  fulfil  the  law  and  the 
prophets ;  and  having  himself  declared  the  Sabbath  to  be  his  own, 
so  by  his  inspired  Apostles  he  has  left  the  impress  of  his  name  upon 
one  day  of  seven. 

Amidst  the  joys  of  Eden  man  delighted  to  walk  w^ith  God,  and 
hailed  the  privilege  of  communion  with  his  Creator.  Amidst  the  cares 
and  trials  of  a  troubled  and  sinful  world,  the  Christian  too  delights  to 
hallow-  the  Lord's  day,  and  thus  to  participate  in  its  present  benefits,  and 
its  emblematic  happiness.  He  sees  in  it  the  loving  kindness  of  his 
Lord,  at  once  providing  for  him  a  retreat  from  labor,  and  a  fountain  at 
which  to  refresh  his  weary  soul.  He  feels  it  to  be  in  itself  a  comfort, 
and  in  its  enjoyment  he  descries  by  faith  the  rest  which  remains  to  the 
people  of  God. 


CONCLUSION. 


We  are  now  arrived  at  the  conclusion  of  this  most  instructive  Epistle, 
in  which  our  attention  is  so  forcibly  drawn  to  the  consideration  of  "  the 
deep  things  of  God."  On  the  one  hand,  the  unbending  justice  of  the 
infinitely  holy  God  is  awfully  displayed,  appearing,  like  the  flaming 
cherubim  which  guarded  the  way  to  the  tree  of  life,  and  barred  every 
avenue  of  hope  to  man  as  a  transgressor.     On  the  other  hand,  wc  be- 

46 


722  CONCLUSION. 

hold  the  Divine  compassion  abounding  in  all  wisdom  and  prudence,  to 
the  praise  of  llic  glory  of  God's  grace,  providmg  the  glorious  plan  of 
redcinpliiin,  in  which  mercy  and  truth  meet  together,  rigiiteousncss  and 
peace  embrace  each  other.  The  righteousness  of  (jod,  like  the  rain- 
btiw  that  was  roiuid  about  the  throne,  reveals  all  the  glorious  attributes 
of  Jehovah,  blended,  but  not  confounded,  in  one  harmonious  exhibition 
of  unrivalled  majesty. 

The  doctrine  of  justification  by  faith  in  the  righteousness  of  our  Lord 
Jesus  Christ,  is  established  by  the  Apostle  in  the  former  part  of  his 
Epistle.  But  it  is  a  doctrine  which  has,  in  all  ages,  been  offensive  to 
the  carnal  heart.  It  is  equally  obnoxious  to  the  profligate  and  the  vir- 
tuous, to  the  fanatic  and  the  rationalist,  to  the  devotee  and  the  philoso- 
pher. It  lays  the  pride  of  man  in  the  dust,'pouring  contempt  upon  his 
boasted  strength,  and  casting  down  all  the  lofty  imaginations  of  his  own 
excellence  and  good  works.  Therefore  it  is,  that  with  one  voice  they 
all  cry  out,  "  This  doctrine  leads  to  licentiousness,  and  makes  no  suffi- 
cient provision  for  the  security  of  morality  and  practical  religion."  Far 
different  from  this  was  the  judgment  of  the  Apostle  Paul,  guided  by 
the  Holy  Spirit,  whose  language  he  uttered.  In  this  Epistle,  the  grace 
of  the  gospel  is  reckoned  the  only  safe  and  sure  foundation  for  every 
practical  virtue, — and  from  a  view  of  the  love  of  God  in  the  gift  of  his 
Son,  and  of  the  work  of  Christ  in  redemption,  believers  are  urged  to 
every  duty.  "  I  beseech  you,  therefore,  brethren,  by  the  mercies  of 
God,"  is  the  language  of  Paul,  at  the  beginning  of  the  12lh  chapter, 
"  that  ye  present  your  bodies  a  living  sacrifice,  holy,  acceptable  unto 
God,  which  is  your  reasonable  service."  Here  he  does  not  for  a 
moment  entertain  the  idea,  that  the  mercies  of  God,  displayed  in  the 
grand  doctrines  of  the  gospel  which  he  had  been  exhibiting  and  unfold- 
ing, could  in  any  way  tend  to  encourage  a  continuance  in  sin.  On  the 
contrary,  they  are  the  very  grounds  on  which  he  urges  the  believing 
Romans  to  surrender  themselves  wholly  to  the  Lord.  Paul  is  often 
ignorantly  accused  of  teaching  principles  subversive  of  morality,  but  in 
the  latter  part  of  this  Epistle,  he  is  as  fervent  in  establishing  the  neces- 
sity of  holiness  of  life  and  conduct,  as  he  had  previously  been  earnest 
in  establishing  the  great  doctrine  of  justification  by  faith. 

The  attributes  of  God,  especially  his  holiness  and  justice,  when 
viewed  through  any  other  medium  than  that  of  the  gospel,  strike  terror 
into  the  heart  of  man,  and  lead  him,  like  Adam,  to  hide  himself  among 
the  trees  of  the  garden.  But  these  attributes,  in  themselves  so  terrible 
to  the  guilty,  are,  through  the  merciful  appointment  of  the  mediation 
of  our  heavenly  Surety,  pledged  for  the  deliverance  of  the  Christian, 
and  for  his  eternal  salvation. 

According  to  the  acknowledged  constitution  of  man,  love  and  grati- 
tude are  much  more  effective  principles  of  obedience  than  the  servile 
spirit  of  self-righteousness,  craving  the  wages  of  merit.  It  consequently 
happens,  that  all  who  receive  the  grace  of  God  in  truth,  are  found  care- 
ful to  maintain  good  works,  while  the  advocates  of  salvation  by  works 
notoriously  fail  in  practice,  and  frequently  indulge  the  lusts  of  the  flesh. 
They  boast  much  of  practical  as  opposed  to  doctrinal  religion,  and  talk 


CONCLUSION.  723 

of  morality  and  virtue  ;  but  their  conduct  and  pursuits,  for  the  most  part, 
declare  them  to  be  men  of  this  world,  living  to  themselves  and  not  to 
Christ,  delighting  in  the  follies  of  the  world,  and  actuated  by  its  motives. 
But  the  grace  of  God  that  bringeth  salvation  teaches  believers  to  deny 
ungodliness  and  worldly  lusts,  and  to  live  soberly,  righteously,  and  godly, 
in  this  present  world ;  looking  for  that  blessed  hope,  and  the  glorious 
appearing  of  the  great  God  and  our  Saviour  Jesus  Christ,  who  gave 
himself  for  us,  that  he  might  redeem  us  from  all  iniquity,  and  purify 
unto  himself  a  peculiar  people,  zealous  of  good  works. 

Even  among  the  people  of  God,  many  are  prejudiced  against  some  of 
the  doctrines  exhibited  in  the  preceding  part  of  this  Epistle.  But  their 
prejudices  are  to  be  traced  to  the  remains  of  ignorance  and  alienation 
from  God,  which,  through  the  power  of  indwelling  sin  and  the  busy 
suggestions  of  the  prince  of  darkness,  still  continue  to  obscure  the  views 
of  those  in  whose  heart  the  Spirit  of  truth  has  begun  to  shine.  If,  how- 
ever, we  appeal  to  the  experience  of  believers  in  every  age  and  in  every 
country,  it  will  be  found,  that  the  more  unreservedly  and  the  more  simply 
the  Apostle's  doctrines  are  received  in  all  their  fulness,  the  more  will 
they  produce  of  self-abasement,  of  trust  in  God,  and  resignation  to  his 
will.  What  can  be  more  calculated  to  humble  the  believer  under  a  sense 
of  his  own  unworthiness,  than  the  awful  picture  of  the  depravity  and 
ruined  condition  of  man  presented  in  the  first  three  chapters  ;  and  what 
more  productive  of  joy  and  peace,  than  the  way  of  recovery  disclosed  in 
the  fourth,  and  the  contrast  presented  in  the  fifth,  between  the  entrance 
of  sin,  condemnation,  and  death,  and  the  free  gifts  of  righteousness,  jus- 
tification, and  life  !  What  more  suited  to  allay  fear  and  distrust,  as  well 
as  to  kindle  the  liveliest  gratitude  to  God,  than  the  assurance  held  out  in 
the  sixth  chapter,  that  the  believer,  by  union  with  Christ,  is  "dead  to 
sin," — for  ever  freed  from  guilt,  by  the  death  of  his  Saviour,  and  with 
him  made  partaker  of  a  new  and  immortal  life,  and  that  sin  shall  not 
have  dominion  over  him  !  The  same  encouragement  he  derives  from  the 
seventh  chapter.  There  the  grand  truth  taught  in  the  sixth,  of  his  being 
dead  to  sin,  is  illustrated  and  enforced  by  the  declaration,  that  by  the 
sacrifice  of  Christ  he  has  "  become  dead  to  the  law."  By  the  law,  con- 
sequently, he  can  no  longer  be  condemned  ;  and  the  period  will  shortly 
arrive,  when  from  the  pollution  of  sin,  under  which  he  still  groans,  the 
Lord  will  deliver  him. 

W^hat  can  be  more  fitted  to  beget  confidence  in  God  than  the  accumu- 
lated and  ineffable  mercies  to  his  people,  exhibited  in  the  eighth  chapter, 
in  the  opening  of  which,  as  a  corollary  from  all  that  had  gone  before,  is 
announced  the  Eissurance  that  there  is  "  now  no  condemnation  to  them 
which  are  in  Christ  Jesus,"  that  in  them  the  righteousness  which  the  law 
demands  has  been,  by  the  Son  of  God  himself,  fulfilled  ;  that  they  are 
not  in  the  flesh,  but  in  the  spirit,  if  the  Spirit  of  God  dwells  in  them  : 
and  that,  although  their  bodies,  because  of  sin,  of  which  they  have  been 
the  instruments,  must  die,  their  souls,  because  of  the  righteousness  of 
their  Saviour,  now  made  theirs,  are  life, — not  merely  alive,  but  secured 
in  immortal  life,  to  which  even  their  now  mortal  bodies  shall  be  raised. 
The  spirit  of  bondage  they  have  exchanged  for  the  spirit  of  adoption, 


724  CONCLUSION. 

callin^j;  Ood  tliclr  Father,  while  the  Spirit  himself  bearcth  witness  with 
tlieir  spirits,  that  they  are  heirs  of  God  and  joint-heirs  with  Jesus  Christ. 
11"  they  now  suH'er  witji  him  thf.'y  sliall  also  be  glorified  together,  while 
the  suilerings  they  are  called  to  endure,  are  not  worthy  to  be  compared 
witii  the  glory  that  shall  be  revealed  in  them.  They  groan,  indeed,  at 
present,  waiting  for  the  redemption  of  their  bodies,  for  as  yet  they  are 
only  saved  in  hope;  but  they  wait  with  patience  for  the  full  enjoyment 
of  their  salvation,  the  Holy  Spirit  himself  helping  their  infirmities,  and 
making  intercession  in  their  hearts  which,  being  conformable  to  the  will 
of  God,  must  always  prevail.  Having  been  called  according  to  God's 
purpose,  all  things  are  working  together  for  their  good.  By  him  they 
were  foreknown  as  the  objects  of  his  everlasting  love,  and  predestinated 
to  be  conformed  to  the  image  of  his  Son  ;  and  being  thus  predestinated, 
they  were  called  by  him  and  justified,  and  finally  shall  be  glorified.  For 
them  God  spared  not  his  own  Son,  having  delivered  him  up  for  them 
all ;  and  with  him  he  will  also  freely  give  them  all  things.  Who,  then, 
shall  lay  anything  to  the  charge  of  those  who  are  God's  elect  ?  If  it  is 
God  that  justifies,  who  shall  condemn  ?  If  Christ  died,  if  he  be  risen 
again,  if  he  is  seated  at  the  right  hand  of  God,  and  if  he  makes  inter- 
cession for  them,  no  power  in  heaven,  or  earth,  or  hell,  shall  ever  sepa- 
rate them  from  the  love  of  God,  which  is  in  Christ  Jesus  their  Lord. 

The  unspeakable  value  of  these  mercies  are,  in  the  ninth  chapter, 
enhanced  by  a  solemn  antl  practical  view  of  the  sovereignty  of  God  in 
bestowing  them,  connected  with  uncontrovertible  proof  that  his  promises 
to  his  people  had  never  failed  in  their  accomplishment.  The  Divine 
sovereignty  in  the  choice  of  the  subjects  of  salvation  is  strikingly  illus- 
trated in  the  case  of  Jacob,  whom  God  loved  before  he  was  born.  And, 
on  the  other  hand,  his  just  judgment  in  punishing  those  whom  he  leaves  in 
that  sinful  state  into  which  all  men  have  fallen,  is  with  equal  clearness 
displayed  in  his  hating  Esau  before  his  birth.  God,  it  is  asserted,  hath 
mercy  on  whom  he  will  have  mercy,  and  whom  he  will  he  hardeneth. 
All  men  are  in  his  hand  as  clay  in  the  hand  of  the  potter,  and  while  he 
endureth  with  much  long-sulFering  the  vessels  of  wrath  fitted  to  destruc- 
tion, he  makes  known  the  riches  of  his  glory  on  the  vessels  of  mercy, 
which  he  bad  afore  prepared  unto  glory.  The  conduct  of  Israel,  and 
God's  particular  dealings  with  his  ancient  people,  are  in  the  tenth  chap- 
ter next  described,  while  the  freeness  of  salvation  by  Jesus  Christ,  who 
is  the  end  of  the  law  for  righteousness  to  every  one  that  believeth, 
together  with  God's  purpose,  that  the  gospel  shall  be  preached  to  the 
Gentiles,  is  fully  brought  into  view.  In  the  eleventh  chapter,  it  is  proved 
in  (-onsistency  with  what  had  been  said  in  the  ninth,  that  a  remnant  of 
Israel,  according  to  the  election  of  grace,  were  saved,  while  the  rest 
were  blinded.  But  still,  as  a  nation,  Israel  is  not  cast  oil".  As  the  root 
was  holy,  so  are  the  branches,  although  some  were  broken  off;  and  the 
time  is  approaching  when  all  Israel  with  the  fulness  of  the  Gentiles  shall 
together  abundantly  experience  the  mercy  of  God. 

In  what  prominence  and  strength  of  expression  is  the  sovereignty  of 
God  exhibited  in  the  above  ninth  chapter  ?  Is  the  Apostle  ashamed  of 
this  view  of  God  ?     Does  he  cover  it  with  a  veil  in  treating  of  the  re- 


CONCLUSION.  725 

jection  of  the  Jews  ?  No,  in  the  strongest  terms  that  could  be  selected, 
he  conspicuously  displays  it,  while  both  there  and  in  the  eleventh  chap- 
ter, he  represents  the  glory  of  God  as  the  principal  object  in  all  things 
that  exist,  "  For  of  him,  and  through  him,  and  to  him,  are  all  things :  to 
whom  be  glory  for  ever.  Amen."  The  wisdom  of  this  world  finds  the 
chief  end  of  the  existence  of  all  created  beings  to  be  the  benevolent 
design  of  communicating  happiness.  But  the  Apostle  gives  another  view 
of  the  subject.  He  declares  the  glory  of  God,  that  is  the  manifestation 
of  his  perfections,  to  be  the  end  of  creation.  Let  Christians,  then,  not 
be  ashamed  of  this  display  of  the  divine  character.  Let  them  rather  be 
ashamed  of  modifying  their  views  of  God,  by  the  systems  of  human 
science.  Let  them  return  to  the  strong  and  Scriptural  statements  of 
the  Reformers  on  the  subject,  and  as  little  children  believe  God's  account 
of  himself. 

The  attentive  reader  of  the  preceding  part  of  this  Epistle,  who  is  will- 
ing to  submit  to  receive  in  all  things  the  true  and  obvious  meaning  of 
Scripture,  cannot  fail  to  perceive  that  all  the  doctrines  which  are  there 
brought  before  us  ascribe  the  whole  glory  of  everything  to  God.  Jehovah 
is  seen  to  be  glorified  in  his  judgments  as  well  as  in  his  grace,  in  his 
wrath  as  well  as  in  his  mercy,  in  those  who  are  lost  as  well  as  in  those 
who  are  saved.  However  disagreeable  this  may  be  to  the  natural  mind 
of  man,  it  is  truly  reasonable.  Can  there  be  a  higher  end  than  the  glory 
of  the  divine  character?  And  can  man,  who  is  a  fallen  and  lost  crea- 
ture, share  with  his  offended  sovereign  in  the  glory  of  his  recovery  ? 
Such  a  thought  is  as  incongruous  as  it  is  palpably  unscriptural.  If  there 
be  hope  for  the  guilty,  if  there  be  recovery  to  any  from  the  ruins  of  the 
fall,  it  is  the  voice  of  reason  properly  exercised,  as  well  as  of  the  divine 
w^ord,  that  it  must  come  from  God  himself 

How  astonishing,  then,  is  it  that  men  should  be  so  averse  to  the  doc- 
trines of  the  Scripture  which  hold  forth  this  view  !  So  offensive  are 
they  to  the  mind  of  man  that  every  effort  of  ingenuity  has  been  employed 
by  those  who  understand  not  the  gospel  to  eject  them  from  the  Scriptures, 
and  many  even  of  the  people  of  God  themselves  labor  to  modify  and 
bring  them  to  a  nearer  conformity  to  the  wisdom  of  the  world,  or,  at 
least,  to  make  them  less  offensive  to  human  prejudices.  This  wisdom  is 
foolishness,  and  is  highly  dishonorable  to  God,  as  well  as  pernicious  to 
themselves.  When  God  has  brought  salvation  nigh  as  entirely  his  gift, 
and  has  exhibited  Christ  as  a  Saviour,  through  faith,  to  the  Chief  of 
Sinners,  how  injurious  is  it  to  the  honor  of  his  truth,  and  to  the  interests  of 
sinners,  to  put  the  salvation  of  the  gospel  at  a  distance,  and  as  it  were 
in  defiance  of  the  Apostle  to  send  men  to  heaven  to  bring  Christ  down 
from. above,  or  to  the  deep  to  bring  him  up  from  the  grave  !  What  folly 
appears  in  that  wisdom  that  sees  greater  security  for  the  believer's  final 
happiness  in  making  him  the  author  of  his  own  destiny,  than  in  resting 
the  security  of  his  salvation  on  the  power  and  love  of  his  Almighty 
Saviour  !  How  vain  is  that  wisdom  which  considers  the  performance  of 
good  works  to  be  better  secured  by  resting  them  on  the  resolutions  and 
faithfulness  of  the  believer  himself,  than  on  the  fact  of  his  oneness  with 
Christ  in  his  death  and  resurrection ! 


726  CONCLUSION. 

All  who  acknowledge  regeneration  by  the  Spirit  of  God  virtually 
concede  the  things  which  they  arc  unwiUing  to  confess  in  plain  and 
direct  stalenicnt.  If  men  are  by  nalvirc  dead  in  sin,  surely  their  new 
life  is  not  in  any  sense  produced  by  themselves.  If  their  change  from 
sin  to  holiness  be  a  new  birth,  how  contradictory  to  suppose  that  they 
have  any  share  in  this  great  change  !  Yet  how  many  will  acknowledge 
tliat  everything  good  in  us  is  of  (Jod,  who  will  yet  labor  to  show  that 
still  there  is  some  remaining  moral  ability  in  inan  to  turn  himself  to 
God  !  Is  not  this  to  sacrifice  to  their  own  wisdom  ?  Will  they  proudly 
refuse  submission  to  the  declaration  of  God's  word  till  they  are  able  to 
fathom  the  depths  of  the  divine  counsels  ? 

Many  Christians,  who  admit  the  truth  of  all  those  doctrines  which 
are  most  offensive  to  the  world,  act  on  the  principle  that  it  is  wise  to 
conceal  their  views  on  these  points,  or  at  least  to  keep  them  as  much 
as  possible  in  the  back-ground.  They  think  in  tiiis  way  to  be  more 
useful  to  the  world.  But  is  it  wisdom,  is  it  duty,  is  it  consistent  with 
our  allegiance  to  Christ,  to  keep  in  abeyance  doctrines  which  so  much 
glorify  God,  and  are  so  prominently  held  forth  in  the  Scriptures? 
Christians  should  recollect,  that  although  the  avoiding  of  certain  offen- 
sive doctrines  may  lessen  the  prejudice  of  the  world  against  the  pro- 
fessors of  Christianity,  yet  that  to  turn  a  sinner  to  God  is,  in  all  cases, 
the  work  of  God  himself.  How  can  we  then  expect  a  blessing  on  our 
efforts,  if  we  seek  to  conceal  what  he  exhibits  in  a  blaze  of  light  ? 
Better,  much  belter  in  all  things,  to  exhibit  the  truths  of  the  Divine 
word  just  as  that  word  itself  exhibits  them,  and  leave  the  success  of  our 
efforts  to  him  who  alone  can  make  them  effectual.  We  cannot,  by  all 
we  can  do,  bring  one  soul  to  Christ.  We  cannot  make  one  sinner  alive 
by  the  gospel,  more  than  we  can  raise  the  dead  out  of  their  graves. 
Let  us  then  renounce  our  own  wisdom,  and  our  own  plans,  and  let  us 
teach  Divine  truth  as  it  is  taught  in  the  Scriptures. 

All  religions,  but  that  of  tiie  Bible,  divide  the  glory  of  recovering 
men  to  happiness  between  God  and  the  sinner.  All  false  views  of  the 
gospel  do  tlie  same.  The  Bible  alone  makes  the  salvation  of  guilty 
men  to  originate  solely  with  God,  and  to  terminate  in  his  glory  as  its 
chief  end.  This  doctrine  is  peculiar  to  right  views  of  the  Christian 
religion.  Can  there,  then,  be  more  convincing  evidence  that  the  Bible 
is  from  God  ?  If  such  a  feature  is  peculiar  to  the  Christian  religion, 
yet  offensive  to  most  who  bear  the  Christian  name,  it  is  the  most 
demonstrative  evidence  that  this  revelation  is  not  from  man.  How 
solid,  then,  are  the  foundations  of  the  Christian  religion,  when  the  very 
things  belonging  to  it  most  offensive  to  the  world  afford  the  most  satis- 
factory evidence  that  it  is  from  God  ! 

If  It  be  objected,  that  the  doctrines  which  are  taught  in  the  first  part 
of  this  Epistle,  while  they  display  God's  mercies  in  those  who  are 
saved,  also  exhibit  his  severity  in  condemning  those  who  perish,  this,  it 
must  be  affirmed,  cannot  derogate  from  the  mercy  extended  to  those  on 
whom  he  will  have  mercy.  On  the  contrary,  it  is  enhanced  by  the 
consideration  of  the  just  punishment  which  all  men  would  have  suf- 
fered, but  for  the  intervention  of  that  mercy.     Thus,  in  the  136th 


CONCLUSION.  727 

Psalm,  where  the  mercy  of  God  is  so  highly  celebrated,  it  is  held  forth 
in  striking  contrast  with  the  destruction  of  the  objects  of  God's  dis- 
pleasure. "  God  delighteth  in  mercy."  "  His  mercy  is  on  them  that 
fear  him,  from  generation  to  generation."  "  All  the  paths  of  the  Lord 
are  mercy  and  truth  unto  such  as  keep  his  covenant  arid  his  testimo- 
nies." And,  when  these  ineffable  blessings,  freely  bestowed  on 
believers,  are  surveyed  by  them,  in  connection  with  Jehovah's  awful 
displeasure  against  sin,  as  manifested  in  his  unalterable  determination 
to  punish  with  everlasting  destruction  from  his  presence  those  who 
were  not  more  guilty  than  themselves,  but  to  whom,  in  his  unsearcha- 
ble counsels,  he  never  purposed  to  extend  that  sovereign  grace  which 
has  snatched  them  like  brands  from  the  burning,  what  a  foundation  do 
they  lay  for  their  love  and  gratitude  to  God  ?  They  demonstrate,  too, 
their  entire  dependence  upon  God,  and  constrain  them,  in  the  utter 
abandonment  of  self-confidence,  to  embrace  him  as  their  covenant  God. 
But,  if  it  be  inquired,  why  has  such  a  distinction  been  made  involving 
consequences  of  such  unspeakable  and  eternal  moment,  the  only 
proper  answer  that  can  be  given  is  that  of  our  Lord  himself, — "  Even 
so.  Father,  for  so  it  seemed  good  in  thy  sight."  Believers,  then,  are 
called  in  the  contemplation  of  the  goodness  and  severity  of  God,  hum- 
bly and  thankfully  to  acknowledge  his  goodness  to  themselves.  As  to 
others,  the  answer  given  to  Peter  when  he  asked,  what  shall  this  man 
do  ?  is  to  them  equally  apposite  ;  "  What  is  that  to  thee,  follow  thou 
me ;"  Let  them  be  content  with  the  assurance  that  the  Judge  of  all  the 
earth  will  do  right. 

On  the  mercies  of  God  to  his  people,  displayed  in  the  doctrines 
taught  in  the  preceding  part  of  the  Epistle,  the  Apostle  grounds  his 
exhortations  to  holiness  in  the  remaining  chapters.  The  intense  and 
burning  zeal  which  Paul  there  exhibits  for  the  manifestation  of  holiness 
in  the  character  and  conduct  of  believers,  when  viewed  in  connection 
with  his  great  doctrine  of  justification  by  faith  in  the  atonement  of  the 
Son  of  God,  furnishes  the  strongest  evidence  of  the  truth  of  revelation. 
No  man  ever  forged  this  Epistle.  It  carries  its  own  credentials  on  the 
face  of  it,  and  shows  the  broad  seal  of  heaven  stamped  upon  it,  as 
clearly  as  the  heavens  and  the  earth  declare  that  creation  is  the  work 
of  God,  and  not  of  an  impostor.  Who  could  have  forged  such  a  work 
as  this  Epistle  ?  For  what  end  could  it  have  been  forged  ?  If  Antino- 
mians  could  be  supposed  to  forge  the  doctrine  of  justification  through 
the  sacrifice  of  Christ,  who  was  then  to  forge  the  precepts  which  so 
urgently  inculcate  all  good  works  ?  No  man  could  be  suspected  of 
writing  this  Epistle,  with  a  view  to  please  the  bulk  of  mankind,  or 
indeed  any  one  considerable  class  of  men.  It  is  as  much  opposed  to 
the  spirit  of  the  multitude,  as  it  is  to  the  pride  of  the  enlightened  few. 
It  pleases  nobody,  and  therefore  can  never  be  justly  suspected  of  hav- 
ing been  originally  written  in  order  to  please,  or  in  order  to  effect  any 
sinister  purpose. 

It  is  peremptory  in  its  doctrine  of  obedience  to  the  civil  magistrates, 
and  enjoins  submission  to  the  higher  powers  on  a  footing  to  which  the 


728  CONCLUSION. 

world  was  previously  a  stranger.  Yet  this  cannot  be  suspected  of 
being  a  contrivance  of  ma<Tislrates.  For,  while  it  urges  subjection  in 
civil  matters  to  those  authorities  whom  God  in  his  providence  lias 
appointed,  it  coiidenuis  as  without  excuse  that  idolatry  which  the  exist- 
ing rulers,  at  the  time  when  it  was  written,  professed,  and  for  the 
support  of  which  they  persecuted  Christians  to  the  death.  This  can 
no  more  be  a  forgery  of  the  rulers  than  of  the  subjects. 

There  is  another  peculiarity  in  the  latter  part  of  this  Epistle,  which 
evinces  admirable  wisdom,  but  a  wisdom  far  removed  from  the  wisdom 
of  man.  It  contains,  in  the  short  compass  of  a  few  chapters,  an  amaz- 
ing variety  of  precepts,  expressed  perspicuously,  yet  briefly,  respecting 
conduct  in  domestic  life,  in  society,  and  in  church  fellowship.  Had 
uninspired  men  been  discoursing  on  these  various  subjects,  they  would 
have  produced  a  series  of  distinct  treatises,  formally  handled,  and  large- 
ly illustrated.  In  the  writings  of  the  Apostle,  a  single  sentence  em- 
braces a  volume,  while  this  peculiarity  differs  so  widely  from  any 
procedure  of  human  wisdom,  that  it  proclaims  itself  to  be  the  wisdom 
of  God.  It  is  thus  that  the  Scriptures  are  contained  in  a  comparatively 
short  book,  which  is  addressed  to  the  great  body  of  mankind,  and 
whose  contents  are  inexhaustible. 

Yet,  amidst  such  careful  parsimony  of  words,  amidst  such  a  conden- 
sation of  matter,  the  Apostle  closes  the  Epistle  with  what  might  seem 
a  most  prodigal  waste,  by  sending  so  many  salutations,  and  expressing,  in 
such  a  variety  of  terms,  ceremonious  attentions  to  his  fellow  Ciiristians 
at  Rome.  Here,  however,  as  in  other  cases,  wisdom  is  justified  of  her 
children  ;  for  this,  also,  is  one  of  those  characteristics  by  which  God 
stamps  his  image  on  all  his  productions.  The  Christian  will  be  at  no 
loss  to  discover,  on  reflection,  that  this  part  of  the  Epistle  is  not  without 
its  use,  and,  in  the  exposition  of  the  last  chapter,  it  has  been  a  peculiar 
object  to  point  out  how  we  may  reap  instruction,  from  what  human 
wisdom,  in  its  folly,  will  scarcely  admit  to  be  reckoned  as  a  part  of  that 
Book,   which  is  nothing  less  than  the  word  of  God. 

The  doctrines  unfolded  in  this  Epistle  reveal  to  us  the  mighty  plan  of 
redemption,  by  which  our  powerful  spiritual  enemies  are  overcome,  and 
all  the  strong  and  deeply-rooted  evils  lodged  within  our  bosoms  shall 
finally  be  subdued.  The  whole  leads  believers  to  exclaim: — "The 
Lord  reigneth  ;  let  the  earth  rejoice  ;  let  the  multitude  of  isles  be  glad 
thereof.  Clouds  and  darkness  are  round  about  him  :  Righteousness 
and  Judgment  are  the  habitation  of  his  throne.  A  fire  goeth  before  him, 
and  burneth  up  his  enemies  round  about.  The  heavens  declare  his 
righteousness,  and  all  the  people  see  his  glory.  Ye  that  love  the  Lord, 
hate  evil:  he  preserveth  the  souls  of  his  saints  ;  he  delivereth  them  out 
of  the  hand  of  the  wicked.  Light  is  sown  for  the  righteous,  and  glad- 
ness for  the  upright  in  heart.  Rejoice  in  the  Lord,  ye  righteous  ;  and 
give  thanks  at  the  remembrance  of  his  holiness."  These  emphatic 
words  of  the  Psalmist,  though  recorded  more  than  a  thousand  years  be- 
fore the  age  of  the  Apostle,  most  graphically  delineate  the  leading  fea- 


CONCLUSION.  729 

tures  of  Paul's  Epistle  to  the  Romans,  and  portray  in  vivid  colors  those 
emotions  in  the  minds  of  believers  wliich  the  consideration  of  them  is 
so  well  fitted  to  produce.  And  those  who  have  never  perused  this  as- 
tonishing portion  of  the  divine  word  with  a  holy  relish,  and  have  not 
entered  into  its  meaning,  have  never  experienced  the  fulness  of  that 
joy  and  peace  whrch  it  is  calculated  to  produce  in  the  heart  of  every  true 
worshipper  of  the  God  and  Father  of  our  Lord  Jesus  Christ. 


APPENDIX. 


LETTER  TO   THE   REV.  EDWARD   BICKERSTETH,    REFERRED  TO 

IN  PAGE  565. 

AucTiingray,  Sept.  4,  1839. 

Dear  Sir, — Among  the  valuable  books  with  which  you  kindly  presented  me,  during 
your  late  visit  to  Edinburgh,  I  turned  with  interest  to  the  work  you  have  published 
under  the  title  of  A  Voice  from  the  Alps.  I  rejoice  that,  in  the  midst  of  your  other 
useful  labors  in  the  missionary  cause,  you  have  not  been  unmindful  of  Continental 
Europe,  and  that  you  are  desirous  of  stimulating  the  zeal  which  has  of  late  years 
been  kindled  in  the  breasts  of  British  Christians  in  behalf  of  those  countries  where 
the  candle  of  the  Lord  had  been  well  nigh  extinguished. 

In  the  Voice  from  the  Alps  I  found  an  address  to  a  clerical  meeting  by  the  Rev.  R, 
Burgess  of  Chelsea,  which  contains  an  account  of  my  own  proceedings  at  Geneva, 
altogether  erroneous.  Mr.  Burgess  has  doubtless  been  misinformed  on  the  subject ; 
but  his  mistakes  have  been  shared  or  adopted,  by  Mr.  Meston,  in  his  recent  Observa- 
tions on  the  Present  State  of  Religion  in  France.  To  prevent  the  further  currency 
of  these  misstatements,  which,  if  uncontradicted,  will  be  repeated  by  others,  I  shall  first 
notice  the  errors  into  which  these  gentlemen  have  fallen,  and  then  briefly  relate  the 
leading  circumstances  connected  with  my  residence  on  the  Continent,  in  which  the 
hand  of  the  Lord  may  be  clearly  seen,  to  the  praise  of  the  glory  of  his  grace. 

The  narratives  of  Mr.  Burgess  and  Mr.  Meston  alike  confound  dates  and  circum- 
stances. It  was  not  in  1818,  as  stated  by  both  of  these  gentlemen,  but  in  1816,  that 
I  went  to  Geneva.  Mr.  Drummond  and  I  did  not  labor  there  together,  as  it  would 
appear  by  their  accounts.  Mr.  Drummond  did  not  arrive  at  Geneva  till  two  days  be- 
fore I  left  the  place.  I  was  not  "  armed  with  religious  tracts  and  addresses,"  as  Mr. 
Burgess  affirms,  but  with  the  word  of  God.  The  distribution  of  tracts  is  in  general 
highly  to  be  commended,  but,  in  the  circumstances  in  which  I  was  placed  at  that  pe- 
riod in  Geneva,  I  should  have  considered  such  weapons  but  ill  fitted  to  assault  the 
strongholds  of  Satan  Far  from  finding  "  but  few  voices  to  respond  to  my  appeal," 
as  Mr.  Burgess  and  Mr.  Meston  both  intimate,  by  the  blessing  of  God  I  found 
many.  And,  instead  of  not  appearing  "  to  have  met  with  success,"  during  my  stay, 
according  to  Mr.  Meston,  the  success  with  which  the  Lord  was  graciously  pleased  to 
accompany  the  testimony  borne  to  his  truth  was  very  remarkable  ;  and,  perhaps  the 
more  so,  because  it  was,  so  far  as  I  know,  the  first,  after  the  termination  of  the  war, 
systematically  and  publicly  borne  on  the  Continent,  by  any  one  from  Britain,  to  the 
grand  distinctive  doctrines  of  the  gospel.  Dr.  Malan  "  raised  his  voice  in  behalf  of 
the  truth,"  not,  as  they  assert,  "  after,"  but  before  I  left  Geneva.  The  following 
brief  narrative  of  my  proceedings  on  the  Continent  may  illustrate  the  gracious  pro- 
vidence of  God,  and  prove  an  encouragement  to  others  to  speak  out  boldly  and  fully, 
as  they  may  have  opportunity  of  declaring  the  whole  counsel  of  God. 

For  many  years  I  had  cherished  the  idea  of  going  to  France,  with  the  view  of  do- 
ing something  to  promote  the  knowledge  of  the  gospel  in  a  country  in  which  1  had 
been  three  times  before  as  a  traveller.  Accordingly,  when  the  return  of  peace  ren- 
dered my  design  practicable,  I  went  to  the  Continent.  Being,  however,  unacquaint- 
ed with  a  single  individual  there,  and  therefore  unable  to  arrange  any  particular 


732  APPENDIX. 

plan  of  action,  I  foarod  that  my  object  mipht  prove  abortive  ;  and,  in  consequence, 
when  askod,  l)etoro  I  letl  Scotland,  how  long  I  expected  to  be  absent  ?  I  replied, 
"  Possibly  only  six  weeks."  The  Lord,  however,  was  pleased  to  open  a  wide  and 
eflcctiial  din)r,  leadinir  me  in  a  way  that  1  kiiew  not,  and  my  residence  abroad  con- 
tinued about  three  yi'ars. 

On  arrivitiij  at  Paris,  involved,  as  it  appeared,  in  Epj'ptian  darkness,  I  soon  per- 
ceived that  I  had  no  means  of  fiirtheriiigf  tlie  <.bject  of  my  journey  in  that  {^reat  me- 
tropolis. Unexpectedly,  however,  I  met  with  Mr.  Ilillhouse,  a  gentleman  from  Ame- 
rica, of  whom  I  .had  not  before  heard.  He  had  landed  at  IJordeaux,  and  travelling 
througli  the  South  of  France,  had  gone  to  (Jeneva,  and  thence  to  Paris.  Having 
passed  through  Montauban,  where  tlie  French  Theological  Protestant  Faculty  was 
founded  by  Napoleon,  he  had  there,  and  in  other  places  inquired  respecting  the  Pro- 
testant ministers,  and  he  communicated  to  me  all  his  information  on  the  subject.  He 
told  me  that  at  Geneva  there  were  only  two  individuals,  to  whom  I  could  have  ac- 
cess ;  the  one,  a  pastor  in  advanced  years  ;  the  otlier  not  a  pastor,  but  what  is  termed 
a  minister  ;  and  that  nearly  the  whole  of  the  other  pastors  were  Arians  or  Hocinians. 

Finding  no  opening  at  Paris,  1  immediately  set  out  for  Geneva,  hoping  that  some- 
tliing  might  be  done  tlirough  the  two  individuals  referred  to  by  Mr.  Ilillhouse.  On 
my  arrival  I  called  on  the  pastor  alluded  to,  the  late  M.  Moulinie,  and  conversed  with 
him  on  the  gospel.  He  was  very  kind,  but  appearing  to  acquiesce  in  all  that  I  ad- 
vanced, discussion  on  any  point  was  out  of  the  question,  and  no  progress  was  made. 
Being,  therefore,  unable  to  discover  means  of  usefulness  at  Geneva,  and  finding  on 
inquiry  that  the  young  man  also  spoken  of  by  Mr.  Hillhouse  had  some  time  before 
removed  to  Berne,  I  repaired  to  that  city,  where  I  found  he  had  been  ordained  a  pas- 
tor. He  was  not  an  Arian  or  Socinian,  but,  although  very  ignorant  respecting  the 
gospel,  he  was  willing  to  inquire  and  hear  concerning  the  great  truths  which  it  re- 
veals. I  remained  at  Berne  about  eight  days,  during  which  he  came  to  me  every 
morning  at  ten  o'clock,  and  continued  till  ten  at  night — in  fact,  as  late  as  it  was  pos- 
sible for  him,  the  gates  of  the  city,  beyond  which  he  lodged,  being  shut  at  that  hour. 
During  the  whole  day  I  endeavored  to  set  before  him,  as  far  as  I  was  enabled,  every- 
tliing  relating  to  the  gospel,  and  have  good  reason  to  believe  that  the  word  spoken 
was  accompanied  with  the  blessing  of  the  Lord.  I  was  afterwards  informed,  that 
subsequently  to  my  departure  he  conversed  with  his  colleague,  the  other  pastor  of  the 
church,  on  the  subject  of  our  discussions,  and  that,  in  considering  what  had  been  ad- 
vanced, they  arrived  at  the  conclusion  that  it  must  be  the  true  doctrine  of  salvation. 

I  hesitated  whether  I  should  return  to  Geneva,  but  at  last  resolved  to  do  so,  hav- 
ing heard  of  two  Prussian  clergymen,  who  had  recently  been  in  England,  and  were 
passing  through  that  town,  with  whom  it  was  supposed  I  might  have  an  opportunity 
of  conversing  on  the  gospel, — and  also  of  a  pastor,  at  a  little  distance  in  the  country, 
who  my  new  acquaintance  at  Berne  informed  me  would  listen  to  my  statements,  but 
would  "  draw  himself  up,  and  not  answer  a  word."  To  Geneva  I  accordingly  re- 
turned. With  the  Prussian  clergymen  I  found  no  satisfaction  in  conversing  ;  and 
although  I  subsequently  did  not  experience  the  reserve  I  anticipated  in  the  pastor 
just  referred  to,  yet  I  had  not  the  gratification  of  meeting  him  till  after  the  lapse  of 
some  time. 

I,  however,  again  visited  M.  Moulinie,  with  whom  I  had  before  conversed,  who, 
as  formerly,  was  very  kind,  but  with  whom  J  could  make  no  progress.  From  all  I 
could  learn  from  him,  Geneva  was  involved  in  the  most  deplorable  darkness.  It  was, 
as  Mr.  Burgess  observes,  "  an  unbroken  field  of  labor,"  with  a  "  fallen  Church." 
Calvin,  once  its  chiefest  boast  and  ornament,  with  his  doctrines  and  works,  had  been 
set  aside  and  forgotten,  while  the  pastors  and  professors  were  in  general  Arians  or 
Socinians.  Some  exceptions  among  them  there  were,  including  M.  Moulinie,  who 
held  the  divinity  of  our  Jjord  Jesus,  and  I  believe  loved  and  served  him  according  to 
their  light ;  but  that  light  was  so  obscure — they  were  on  the  whole  so  ignorant,  so 
incapable  of  rightly  dividing  the  word  of  truth,  that  their  preaching  was  without 
fruit.  They  preached  neither  Law  nor  Gospel  fully,  and  their  doctrine  did  not  seem 
to  affect  the  consciences  of  their  hearers.  A  small  prayer  meetin(<  had  for  some 
time  been  held,  in  consequence,  I  believe,  of  a  visit  of  Madame  Krudner  to  Geneva , 
and,  by  one  belonging  to  it,  I  was  afterwards  told,  that  sensible  of  their  want  of  know- 


APPENDIX .  733 

ledge,  tliey  had  prayed  that  an  instructor  should  be  sent  to  them,  and  tliat  tlieii 
prayer,  tliey  now  believed,  was  answered. 

Being  unable  to  meet  with  any  other  person  with  whom  I  might  converse  on  tiie 
gospel,  I  resolved  to  quit  Geneva  without  delay,  and  proceed  to  Montauban.  The 
Lord,  however,  is  often  pleased  to  overrule  our  purposes  by  occurrences  which  in 
themselves  appear  trifling,  and  thus  to  bring  about  results  that  could  not  have  been 
anticipated.  M.  Moulinif  had  politely  offered  to  conduct  Mrs.  Ilaldane  to  see  the 
model  of  the  mountains,  a  little  way  out  of  town,  and  with  this  object  he  promised  to 
call  on  us  the  day  following.  In  the  morning,  however,  we  received  a  note  from 
him,  saying,  that  having  suffered  from  a  severe  headache  during  the  night,  he  was 
liimself  unable  to  come,  but  liad  sent  a  young  man,  a  student  of  divinity,  who 
would  be  our  conductor.  On  this  providential  circumstance  depended  my  continu- 
ance at  Geneva,  which  I  had  been  on  the  point  of  leaving.  With  this  student  I  im- 
mediately entered  into  conversation  respecting  the  gospel,  of  which  I  found  him  pro- 
foundly ignorant,  although  in  a  state  of  mind  that  showed  he  was  willing  to  receive 
information.  He  returned  with  me  to  the  inn,  and  remained  till  late  at  night.  Next 
morning  he  came  with  another  student,  equally  in  darkness  with  himself.  I  ques- 
tioned them  respecting  their  personal  hope  of  salvation,  and  the  foundation  of  that 
hope.  Had  Hiey  been  trained  in  the  schools  of  Socrates  or  Plato,  and  enjoyed  no 
other  means  of  instruction,  they  could  scarcely  have  been  more  ignorant  of  the  doc- 
trines of  the  gospel.  They  had,  in  fact,  learned  much  more  of  the  opinions  of  the 
heathen  philosophers  than  of  the  doctrines  of  the  Saviour  and  his  Apostles.  To  the 
Bible  and  its  contents  their  studies  had  never  been  directed.  After  some  conversa- 
tion, they  became  convinced  of  their  ignorance  of  the  Scriptures,  and  of  the  way  of 
salvation,  and  exceedingly  desirous  of  information.  I  therefore  postponed  my  intend- 
ed departure  from  Geneva. 

The  two  students  with  whom  I  first  conversed  brought  six  others  in  the  same  state 
of  mind  with  themselves,  with  whom  I  had  many  and  long  conversations.  Their 
visits  became  so  frequent,  and  at  such  different  hours,  that  I  proposed  they  should 
come  all  together ;  and  it  was  arranged  that  they  should  do  so  three  times  a  week, 
from  six  to  eight  o'clock  in  the  evening.  This  gave  me  time  to  converse  with  others, 
who,  from  the  report  of  the  students,  began  to  visit  me,  as  well  as  leisure  to  prepare 
what  might  be  profitable  for  their  instruction.  I  took  the  Epistle  to  the  Romans  as 
my  subject ;  and  this  portion  of  Scripture  I  continued  to  expound  to  them  during  the 
winter,  and  to  dilate  on  the  great  doctrines  which  it  unfolds. 

After  having  proceeded  in  this  manner  about  a  fortnight  with  these  eight  students, 
I  was  earnestly  solicited,  in  the  name  of  the  other  students,  to  begin  anew,  in  which 
case  I  was  assured  that  the  rest  of  them  would  attend.  I  accordingly  complied  with 
this  request,  and,  during  the  whole  of  the  winter  of  1816-17,  and  until  the  ter- 
mination of  their  studies  in  the  following  summer,  almost  all  the  students  in  theology 
regularly  attended.  And  God  was  graciously  pleased  to  accompany  his  own  word 
with  power.  In  addition  to  the  general  knowledge  which  all  of  them  acquired,  a  goodly 
number  soon  appeared  to  be  turned  to  the  Lord.  Some  of  them  have  now  finished 
their  course  with  joy,  and,  like  MM.  Rieu,  Gonthier,  and  Henri  Pyt,  have  left  behind 
them  the  blessed  assurance  that  they  are  now  in  the  presence  of  God  and  the  Lamb ; 
while  others  have,  in  like  manner,  evinced  the  reality  of  the  work  of  grace  by  the 
steadfastness  of  their  faith,  and  the  abundance  of  their  ministrations. 

Besides  those  who  attended  regularly,  some  who  did  not  wish  to  appear  with  the 
students  came  at  different  hours,  and  in  conversing  with  them,  at  those  times,  or  after 
finishing  the  public  course  at  eight  o'clock,  I  was  often  engaged  till  near  midnight. 
Others  of  the  inhabitants  of  Geneva,  unconnected  with  the  schools  of  learning,  and 
of  both  sexes,  occasionally  visited  me  in  the  afternoon  to  receive  instructions  respect- 
ing the  gospel. 

The  impression  produced  at  Geneva  was,  by  the  blessing  of  God,  so  great,  that 
discussions  became  frequent  on  the  great  truths  connected  with  salvation.  The  pas- 
tors and  professors  in  the  Faculty  heard  of  the  doctrines  I  was  inculcating,  and  tlie 
manner  in  which  I  spoke  of  their  false  doctrine.  They  began  to  preach  openly 
against  what  I  taught,  and  I  as  plainly  controverted  what  they  taught,  collecting 
their  arguments,  setting  them  before   the   students  and   others  to  whom  I  had 


734  APPENDIX. 

access,  cofnnarinp  thorn  with  Scripture,  and  laboring  to  rcfuto  their  destructive 
heresies.  'I'hey  insisted  that  men  were  born  pure,  and  spoke  of  the  Saviour 
as  the  first  of  created  bein{;s,  and  I  op|)osed  and  refuted  such  errors  and 
blasphemies.  They  taiiirht  that  the  pospel  was  useful  but  not  indispensable  to 
salvation,  and  adduced  the  case  of  Cornelius,  as  an  example  of  a  man  accej)ted  of 
Cod  without  the  knowledf^^e  of  the  <i<)spel.  I  proved  that  this  was  an  egrefrjous  mis- 
representation of  tlic  fact,  and  that  the  history  of  Cornelius  formed  no  exception  to 
the  uniform  doctrine  of  Scripture,  that  there  is  no  other  way  of  salvation  but  by  faith 
in  the  Saviour.  It  was  not,  then,  by  avoidin;^  controverted  subjects,  and  simply 
dwelling  on  truths  common  to  professing  (Jhristians,  as  some  potxl  men  have  recom- 
mended as  the  proper  course  to  be  pursued  on  the  Continent,  that  I  labored  to  raise 
up  the  fallen  standard  of  the  gosjjcl  at  (Jeneva.  It  was,  on  the  contrary,  by  not  shun- 
ning to  declare  tJie  whole  counsel  of  (Jod,  so  far  as  I  was  enabled  to  do  so ;  it  waa 
by  dwelling  on  every  doctrine  of  the  Bible,  whether  it  was  controverted  or  not,  or 
however  repulsive  to  the  carnal  mind,  and  by  confronting  and  bringing  to  the  test  of 
Scripture  every  argviment  levelled  at  my  instructions  by  both  i)astors  and  professors. 

In  this  manner  matters  proceeded  atClencva,  till  the  middle  of  the  summer  of  1817, 
the  period  which  terminated  the  studies  of  the  theological  students.  The  pastors  at- 
tempted to  instigate  the  government  to  banish  me  from  their  canton  ;  and  when  this 
proved  unsuccessful,  it  was  proposed  in  the  "  Venerable  Company"  that  I  should  be 
cited  to  appear  before  them,  to  answer  for  the  doctrines  I  was  inculcating  on  the 
students.  On  this  it  was  observed  by  one  of  them,  "  Vous  ne  gagnerez  pas  grand 
chose  par  cola  !'  (You  will  not  gain  much  by  that !)  and  the  matter  dropped.  At 
the  same  time,  they  did  all  in  their  power  to  prevent  the  attendance  of  tlie  students. 
I  have  since  that  period  conversed  in  this  country  with  Mr.  Gaussen,  and,  in  answer 
to  my  inquiry.  How  it  was  that  the  pastors  failed  in  this  attempt  ?  he  replied,  that 
this  was  the  first  blow  that  had  seriously  affected  them,  and  although  they  were  anx- 
ious to  adopt  every  means  in  their  power  to  prevent  the  students  from  coming  to  me, 
yet  they  found  it  impossible,  because,  if  strong  measures  had  been  resorted  to  as  the 
penalty  of  disobeying  the  prohibition,  the  students  had  resolved  to  leave  their  profes- 
sors. The  pastors,  however,  did  not  cease  to  labor  to  counteract  the  efl'ects  of  the 
change  that  had  taken  place  in  the  minds  of  so  many  of  the  students,  and  particu- 
larly by  framing  the  "Rcglemens"  of  May  3d,  1817,  consisting  of  certain  articles 
which  every  student  was  ordered  to  sign  before  he  should  be  "  consecrated,"  and 
which  were  intended  to  exclude  from  the  pulpits  of  Geneva  the  doctrines  which  they 
so  violently  opposed,  and  particularly  the  doctrines  of  the  Godhead  of  the  Saviour — 
of  original  sin — of  grace  and  effectual  calling — and  of  predestination.  In  spite  of  all 
their  endeavors,  the  light  was  diffused  to  a  very  remarkable  degree  in  Geneva,  wliich, 
through  the  ministration  of  these  Socinian,  Arian,  and  Arminian  teachers,  had  fallen 
from  the  glory  which  once  belonged  to  it,  and,  instead  of  being  the  centre  of  illumi- 
nation to  Protestant  Europe,  had  become  a  synagogue  of  Satan,  and  a  citadel  of  igno- 
rance and  darkness. 

In  my  Letter  to  M.  Chrnexiire,  Professor  of  Theolo<ry  at  Genera,  which  I  pub- 
lished both  in  English  and  in  French  in  the  year  1824,  which  he  never  attempted  to 
answer,  you  will  find  other  details  connected  with  the  foregoing  subjects.  But  before 
I  conclude,  I  may  notice  the  course  I  was  led  to  adopt  at  the  close  of  the  academical 
session  at  Geneva  in  1817.  After  the  departure  of  the  students,  at  the  termination 
of  their  course  at  that  period,  I  resumed  my  design  of  going  to  Montauban,  in  the 
south  of  France,  where  the  Faculty  for  the  education  of  French  Protestants  is  es- 
tablished, and  which  is  considered  the  centre  of  all  the  French  Protestant  churches. 
Through  the  kindness  of  the  late  excellent  M.  Bonnard.  then  Professor  of  Hebrew, 
but  afterwards  Dean,  or  Principal  of  the  Faculty,  I  was  introduced  to  such  of  the 
French  pastors  as  occasionally  visited  Montauban,  and  by  his  means,  and  in  conse- 
quence of  the  extensive  correspondence  he  maintained  with  all  the  pastors  in  France, 
I  was  enabled  to  obtain  much  valuable  information,  as  well  as  general  circulation  for 
the  books  I  published  there,  in  every  part  of  the  kingdom,  and  to  enter  into  full  dis- 
cussions with  many  of  them  on  the  subject  of  the  gospel.  From  my  valued  friend, 
the  present  President  of  the  Consistory,  M.  Marzials.  to  whom  I  was  also  under  pe- 
culiar obligations  for  the  assistance  he  afibrded  me  among  the  students  and  others,  I 


APPENDIX.  735 

some  time  ago  received  a  letter,  in  which  he  saj's,  "  Many  of  our  pastors  are  now 
proclaiming  the  gospel,  who,  but  for  your  abode  among  us,  would  have  been  preach- 
ing Neology."  By  another  letter  from  him,  dated  July  13,  1839,  I  am  informed  that 
every  student,  on  finishing  his  studies,  and  leaving  Montauban,  is  furnished  with  a 
copy  of  my  Evidences,  which  were  translated  into  French,  and  of  the  French  Com- 
mentary on  the  Romans,  which  I  prepared  and  published  at  that  place. 

The  late  M.  Pictet,  of  Geneva,  whose  name  is  so  well  known  among  the  savans 
of  Europe,  and  who  had  been  appointed  by  Buonaparte  one  of  the  inspectors  of  the 
Protestant  churches — who  has  asserted  in  one  of  his  publications,  that,  "  The  Metho- 
dism," meaning  the  Christianity  "  of  England,  threatens  to  conduct  the  world  back 
to  barbarism" — officially  visited  Montauban  some  years  after  I  left  it.  On  that  oc- 
casion, M.  Pradel,  then  Dean  of  the  Faculty,  and  a  man  equally  opposed  to  the  gos- 
pel as  M.  Pictet,  told  him,  with  tears  in  his  eyes,  that  "  Since  the  appearance  at  Mon- 
tauban of  that  disastrous  meteor  (mit^ore  disasireux),  Mr.  Haldane,  all  had  been 
poisoned  with  his  doctrine.  M.  Pradel  publicly  used  the  same  expressions  on  another 
occasion  in  addressing  the  students,  and  thus  unintentionally  bore  witness  to  the  bless- 
ing with  which  the  Lord  was  pleased  to  accompany  the  declaration  of  his  gospel. 

I  state  these  things,  my  dear  Sir,  because,  as  I  have  already  intimated,  the  account 
which  has  appeared  under  the  sanction  of  your  name  would,  if  uncontradicted,  be 
henceforth  considered  as  authentic,  and  because  it  may  advance  the  objects  which  both 
of  us  have  at  heart,  for  the  good  of  the  Continent,  to  publish  this  short  record. 
Placed  before  the  world  as  Mr.  Burgess's  narrative  now  is,  it  requires  to  be  rectified ; 
and  I  also  trust  that  a  memorial  of  the  Lord's  goodness,  in  prospering  an  attempt  to 
revive  the  knowledge  of  his  truth  in  Continental  Europe,  may  stimulate  the  zeal  of 
others,  and  redound  to  the  glory  of  God  whom  you  serve  in  the  gospel  of  his  Son, 
and  to  whom,  in  whatever  capacity  we  are  placed,  it  is  our  bounden  duty  to  conse- 
crate every  talent  with  which  we  are  entrusted. 

I  am,  dear  Sir, 

Yours  very  faithfully, 

Robert  Haldahe. 


MR.  STUART. 

In  the  preceding  Exposition,  several  references  have  been  made  to  Professor  Stuart's 
Commentary  on  the  Epistle  to  the  Romans,  with  a  view  to  counteract  the  danger 
arising  from  the  circulation  of  that  work  in  this  country.  The  baneful  effects  of  his 
system,  there  is  reason  to  fear,  will  be  very  extensive.  Is  it  strange,  that  specula- 
tions which  teach  men  to  deny,  or  receive  with  hesitation,  or  modify  with  fanciful 
limitations,  the  doctrine  of  their  connexion  with  the  first  man  in  his  sin,  should  lead 
to  every  error  that  pleases  the  carnal  mind  ?  Wrong  views  of  Divine  truth  among 
the  people  of  God  are  always  the  immediate  forerunners  of  a  total  departure  from  the 
gospel  on  the  part  of  a  great  body  of  the  professors  of  religion. 

In  the  preface  to  his  Commentary  on  the  Epistle  to  the  Hebrews,  Professor  Stuart 
informs  his  readers  that  they  are  not  to  expect  from  him  a  sermonizing  commentary ; 
and  that  his  design  does  not  coincide  with  that  of  several  English  commentators,  to 
whose  practical  works  he  refers  with  approbation.  But  this  is  not  the  only  difference 
between  him  and  the  generality  of  the  writers  alluded  to.  He  does  not  hold  the 
same  doctrines  with  them.  He  has  not  only  a  different  object,  but  he  has  a  widely 
different  system.  It  may  further  be  remarked,  that  many  of  these  "  sermonizing 
commentators"  have  exhibited  the  meaning  of  the  inspired  language  with  greater 
correctness  than  he  has  done  by  his  criticisms.  There  is  no  complaint  with  respect 
to  the  propriety  of  his  confining  himself  to  the  work  of  a  critic  and  translator ;  the 
complaint  is,  that  by  false  criticism  he  has  misrepresented  the  Divine  testimony  in 
some  of  the  most  momentous  points  in  the  scheme  of  Christianity. 

Mr.  Stuart's  explanations  of  the  contents  of  the  first  five  chapters  of  the  Epistle 
to  the  Romans  are  calculated  not  to  enlighten  but  to  perplex  and  mislead  his  readers, 
and  overthrow  their  faith.  He  cornmences,  in  the  first  chapter,  by  denyinor  that 
Jesus  Christ  was  declared  to  be  the  Son  of  God  by  his  resurrection  from  the  dead,  in 


736  *  APPENDIX. 

6up|)ort  of  wliicli  he  asks  if  the  rcsurroctinn  of  Lazarus  and  others  was  a  proof  Uiat 
they  were  the  sons  of  God.  After  this  wliat  can  he  expected  ?  Tlie  words  cited 
from  the  prophet,  contained  in  the  17th  verse,  are,  according  to  him,  an  example  of 
quotationhy  (wcDinmodation.  This  is  highly  derogatory  to  the  word  of  God,  and  proves 
tJiat  lie  is  unacquainted  with  the  doctrine  of  tlie  inspiration  of  the  Scri|)turo8.  The 
meaninfj  of  the  leadinir  expression,  tlie  ri^hlrousness  of  iitxl,  in  tJio  same  verse, 
whicii  Hes  at  the  foundation  of  the  whole  of  the  Apostle's  reasonings,  he  has  alto- 
gether misapj)rehended. 

In  expounding  tlie  second  chapter,  he  errs  at  its  commencement,  asserting  that  the 
Apostle  does  not  directly  address  the  Jews  ;  but  that,  although  he  has  them  "  con- 
stantly in  mind,  he  still  advances  only  general  propositions,  applicable  in  common 
to  them  and  to  others  ;"  the  meaning  and  force  of  the  reasoning,  in  the  first  part  of 
that  chapter,  are  thus  misconceived  and  made  void.  The  propositions  in  the  first  five 
verses  are  not  general  ;  neither  are  they  applicable  to  others,  but  exclusively  to  the 
Jews,  to  whom  they  are  directly  addressed.  In  the  rhird  chapter,  he  removes  the 
foundation  of  the  Apostle's  proof,  taken  from  the  Old  Testament  Scriptures,  that  all 
men  are  under  sin,  by  denying  that  the  passages  quoted  have  "  a  direct  bearing  on 
the  vniveraal  depravity  of  the  human  race."  And  after  again  misrepresenting  the 
siOTification  of  the  leading  term  in  the  Epistle — the  righteousness  of  God — to 
which  the  Apostle  there  recurs,  he  entirely  sets  aside  the  meaning  of  the  last 
verse  of  that  chapter,  which  contains  the  important  affirmation,  that  the  justification 
of  sinners  by  faith  without  works,  so  far  from  making  void  the  law,  establishes  it. 
This  assertion,  indeed,  must,  according  to  Mr.  Stuart's  account  of  justification,  be 
explicitly  contradicted,  for  the  view  he  gives  of  it  does  make  void  the  Law. 
The  great  doctrine  of  the  imputation  of  Christ's  righteousness,  as  illustrated  in  the 
fourth  chapter,  and  that  of  the  imputation  of  Adam's  sin,  as  exhibited  in  the  fifth, 
are  entirely  jierverted  by  Mr.  Stuart.  The  above  are  not  mistakes  respecting  the 
signification  of  particular  expressions,  but  respecting  great  leading  points  in  these 
five  chapters.  In  tlie  same  most  erroneous  and  perverted  manner  he  proceeds 
through  the  remaining  parts  of  the  Epistle. 

Mr.  Stuart  has  totally  subverted  the  doctrine  of  justification.  According  to  him  a 
man  is  not  justified  by  the  imputation  of  the  righteousness  of  Christ,  which,  in  contra- 
diction to  the  Apostle,  who  affirms  that  it  is  imputed,  he  holds  to  be  impossible.  In- 
stead of  this,  he  maintains  that  faith  is  "  counted  as  complete  obedience"  p.  177.  And 
this  statement  so  derogatory  to  the  character  of  God,  is  made,  in  order  to  show  that 
justification  is  gratuitous.  Justification  is,  indeed,  gratuitous,  but  not  in  this  man- 
ner of  man's  devising,  according  to  which  God  would  regard  a  fiction  as  a  reality, 
counting  to  a  man  as  complete  obedience  that  which  in  no  respect  whatever  answers 
the  demands  of  his  law.  Mr.  Stuart  may  speak  of  gratuitous  justification  ;  but  let 
no  one  be  misled  by  this.  Such  language  may  be  used,  while  the  gospel  of  tlie  true 
grace  of  God  is  rejected. 

After  declaring  that  faith  is  counted  as  "  complete  obedience,''^  Mr.  Stuart  himself 
appears  not  quite  satisfied  with  this  statement.  Accordingly,  he  afterwards  asks,  p. 
506  :  "  But  where  has  Paul  taught,  that  a  man  is  justified  by  faith  alone ;  and  that 
evangelical  good  works  are  not  an  essential  condition  of  his  justification  before 
God  ?"  From  this  it  appears  that  complete  obedience  alone  will  not  do.  Evangeli- 
cal good  works  must  come  in  to  complete  what  was  before  complete !  And  shall 
Christians  give  up  the  doctrine  of  the  Apostles  to  give  place  to  such  absurdities  ? 
Lest,  however,  any  one  should  mistake  his  meaning,  Mr.  Stuart  hastens  to  add, 
*^  good  works,  in  the  gospel  sense  of  these  words,  are  an  essential  condition  of  our 
acceptance  with  God  :"  Is  this  assertion  less  heretical  than  the  doctrine  promul- 
gated by  the  false  teachers  who  troubled  the  churches  of  Galatia — those  teachers 
whom  Paul  wished  to  be  cut  off,  and  of  whom  he  affirmed  that  they  should  bear  their 
own  judgment  ?  It  is  a  perversion  of  the  gospel  of  Christ.  It  is  another  go.spel,  as 
that  of  which  Paul  declared,  that  if  an  angel  from  heaven  preached  it,  he  should 
be  accur.sed  ;  and  that,  if  any  man  received  it,  Christ  should  profit  him  nothing. 

If,  however,  Mr.  Stuart,  in  this  manner,  contradicts  the  whole  testimony  of 
Scripture  respecting  the  doctrine  of  justification  and  acceptance  with  God,  in 
doing  so  he  does  not  stand  alone.     Whether  or  not  he  has  borrowed  it  from  them, 


APPENDIX.  737 

his  system  here  is  precisely  that  of  Arminius  and  Socinus.  In  proof  of  this  asser- 
tion I  give  the  followinnf  extracts  from  Witsius,  on  the  economy  of  the  Covenants, 
from  the  chapter  on  justification,  where  lie  is  animadverting  on  the  sentiments  of 
8ome  learned  man  whom  he  does  not  name.  After  asserting  that  the  "  thing  for 
which  we  are  justified,  and  which  some  call  the  mailer  of  our  justification,  is  the 
perfect  righteousness  of  Christ  alone,"  and  after  supporting  this  position  by  suitable 
quotations  from  Scripture,  Witsius  observes  :  "  Arminius,  by  his  subtlety,  frames 
vain  empty  quibbles,  when  he  contends  that  the  righteousness  of  Christ  cannot  be 
imputed  to  us  for  righteousness,  because  it  is  his  very  righteousness  ;  laying  this 
down  as  a  foundation,  that  which  is  imputed  to  us  for  righteousness  is  not  properly 
our  righteousness.  Which  none  will  admit,  who  has  considered  that  every  judg- 
ment of  God  is  according  to  truth  :  whence  it  follows,  that  nothing  can  be  imputed 
to  any  one  for  righteousness  which  is  not  really  righteousness."  And  again,  "  It  is 
well  known  that  the  reformed  churches  condemned  Arminius  and  his  followers,  for 
saying  that  faith  comes  to  be  considered  in  the  matter  of  justification  as  a  work  or 
act  of  ours  ;  whereas  the  Dutch  confession  speaks  far  more  accurately  ;  namely,  that 
faith  is  here  instead  of  an  instrument :  whereby  we  are  joined  together  with  Christ 
in  a  partnership  or  communion  of  all  his  benefits."  We  thus  learn  the  perfect  coin- 
cidence of  the  views  of  Professor  Stuart  with  those  of  Arminius,  both  as  to  the 
denial  of  the  imputation  of  Christ's  righteousness,  and  respecting  the  office  of  faith 
in  justification  ;  only  Arminius  does  not,  according  to  these  quotations  at  least,  assert 
with  Mr.  Stuart,  that  the  imputation  of  Christ's  righteousness  is  impossible,  nor  pro- 
pound the  monstrous  absurdity,  that  faith  is  "  counted  as  complete  obedience.'"  Let 
us  now  turn  to  Socinus. 

"  Some  time  ago,"  says  Witsius,  "  I  read  in  Socinus,  before  the  sentiments  of  this 
celebrated  person  came  to  hand,  the  same  exception  which  he  makes,  that  by  the 
works  which  Paul  excludes  from  justification  is  understood  the  perfect  observance 
of  the  law,  such  as  the  legal  Covenant  requires.  For  thus,  he  says,  de  Servat,  p. 
iv.,  c.  ii.,  'The  works  to  which  faith  is  opposed  are  not  every  kind  of  works,  nor 
taken  and  considered  in  every  light,  but,  as  we  have  observed  elsewhere,  these 
works  denote  an  absolute  and  perpetual  observance  and  performance  of  the  Divine 
law,  through  the  whole  course  of  life.'  But  our  divines  openly  declared  ao-ainst 
this  exposition  ;  who  contend  tliat  all  works,  however  considered,  are  opposed  to 
faith."  And  again,  '  But  we  are  further  to  inquire,  how  faith  justifies.  Not  cer- 
tainly in  that  sense,  as  if  God  graciously  accepts  the  act  of  faith,  and  new  gospel 
obedience  flowing  therefrom  in  the  room  of  the  perfect  obedience,  which,  from  the 
rigor  of  the  law,  we  are  bound  to  perform  in  order  to  justification  :  as  the  Socinians, 
and  Curcellaeus,  who  imitates  them  in  this  respect,  explain  it;  understanding  by  the 
faith  the  observance  of  the  precepts  of  the  gospel,  which  God  has  prescribed  by  Christ. 
For  this  is  to  make  void  the  whole  gospel.  The  gospel  has  not  substituted  our 
faith,  but  Christ's  obedience,  by  which  the  righteousness  of  the  law  is  fulfilled,  in 
the  room  of  that  perfect  obedience,  which  tl)e  law  required  in  order  to  justification.' 
Witsius  afterwards  adds,  that  the  Socinians  and  Remonstrants  say,  '  that  in  the 
room  of  perfect  obedience,  which  the  law  prescribed  as  the  condition  of  justification, 
the  gospel  now  requireth  faith,  as  the  condition  of  the  same  justification.'  Such 
is  the  complete  agreement  of  Professor  Stuart,  on  points  of  the  most  essential 
importance,  with  the  worst  of  the  heretics  who  have  perverted  the  truth  as  it  is  in 
Jesus. 

"  The  doctrine  of  justification,"  says  Witsius,  "  diffuseth  itself  through  the  whole 
body  of  divinity,  and  if  the  foundation  here  is  well  laid,  the  whole  building  will  be  the 
more  solid  and  grand  ;  whereas  a  bad  foundation  or  superstructure  threatens  a  dread- 
ful ruin." 

The  doctrine  of  the  imputation  of  the  sin  of  the  first  man,  Mr.  Stuart  positively 
rejects.  In  the  exposition  of  the  5th  chapter,  I  have  called  the  attention  of  the  reader 
to  the  manner  in  wiiich  lie  has  there  wrested  the  testimony  of  the  Apostle,  especially 
in  the  19th  verse.  "  For  as  by  one  man^s  disobedience  many  were  made  sinners  ;  so  by 
the  obed'ence  of  one  shall  7nany  be  made  righteous."  And  is  there  here  any  darkness  ? 
Is  there  any  one  not  able  to  discern  the  meaning  of  tlie  Apostle  ?  Could  it  be  said 
more  expressly  that  we  were  made  sinners  by  Adam,  and  that  we  are  in  the  same 

47 


738  APPENDIX. 

sense  made  riphtcons  by  Christ?  Wliat  phrase,  what  word  in  this  sentence  10 
ambifjuous  ?  Vet,  in  the  face  of  this  explicit  testimony  of  the  word  of  God,  Mr. 
Stuart  asserts,  "  VVe  may  just  us  well  say,  that  we  can  ajjpropriato  to  ourselves,  and 
make  our  own,  the  rifrliteoiisness  ctf  another,  as  his  unrif^liteousness."  He  lays  it 
down  as  an  axiom,  that  the  imputalion  of  sin  or  riffhteousness  is  impossible.  "A 
transfer,"  he  says,  "of  moral  tur|)itU(lo  is  just  as  imi)ossible  as  a  transference  of 
souls,"  and  by  criticism  the  most  violent  he  |)erverts  tlie  clear  and  strong  language 
of  insj)iration.  Is  it  not  then  palpably  evident  that  his  criticism  has  been  made  to 
subserve  his  opinion ;  and  that  his  opinion  is  not  the  result  of  his  criticism?  He 
disowns  all  regard  to  human  systems  ;  but  there  is  an  authority  as  deceitful  and 
dangerous  as  any  other  from  which  he  cannot  l)oast  exemption.  This  is  a  regard,  in 
explaining  Scripture,  to  the  prepos.sessions  of  the  human  mind.  To  these  he  has 
evidently  listened.  If  he  looks  on  it  as  a  self-evident  truth  that  certain  doctrines  are 
false,  is  this  conviction  less  likely  to  influence  his  interpretation  of  the  words  of  the 
Apostle  that  express  the  contrary,  than  names  and  systems  to  act  upon  the  minds  of 
others  ? 

If  we  cannot  be  one  with  Adam,  neither  can  we  be  one  with  Christ ;  and  if  the 
imputation  of  Adam's  sin  be  impossible,  .«o  likewise  is  the  imputation  of  Chri.st's 
righteousness.  But  this  docs  not  .startle  Mr.  Stuart.  He  scruples  not  to  deny  the 
imputation  of  Christ's  righteousness  as  well  as  the  imputation  of  Adam's  sin.  Surely 
Christians  should  pause  before  they  listen  to  these  destructive  he'-esies.  Since  the 
Scriptures  explicitly  attest  that  we  are  guilty  in  Adam's  sin,  is  it  not  awful  hardihood 
to  wrest  on  this  point  the  Divine  testimony  ;  and  if  we  cannot  be  saved  but  by  the 
imputation  of  the  righteousness  of  Christ,  what  .shall  we  say  of  him  who  declares  it 
to  be  impossible  to  have  either  sin  or  righteousness  transferred  ?  Where  is  the 
Christian  who  will  attempt  even  to  palliate  such  heresies  ?  Can  any  man  be  called 
a  Christian  who  will  atfirm  that  in  the  day  when  the  heavens  and  the  earth  shall  flee 
away  from  the  presence  of  Him  that  sitteth  on  the  throne,  he  shall  be  able  to  stand, 
except  by  the  imputation  of  the  righteousness  of  Christ?  All  refuges  of  lies,  such 
as  those  which  Mr.  Stuart  has  substituted  in  its  place,  will  then  be  swept  away. 

If  a  right  view  be  taken  of  the  liftli  chapter,  from  the  I'ith  to  the  19th  verse,  all  is 
consistent  and  easy  to  the  Christian.  It"  the  obvious  testimony  of  the  Spirit  be 
rejected  in  order  to  suit  human  theories,  or  indulge  the  pride  of  the  carnal  heart,  no 
scheme  will  ever  reconcile  its  various  parts.  Mr.  Stuart  finds  many  difficulties, 
which  it  costs  him  a  great  deal  of  trouble  to  remove.  He  is  ever  fighting  with  the 
Scriptures  and  contradicting  himself.  From  first  to  last  he  is  explaining,  and 
defining,  and  guarding,  and  .straining;  but  all  his  ingenuity  has  not  enabled  him  to 
produce  a  scheme  that  is  either  self-consistent,  or  consistent  with  the  language  of 
inspiration. 

In  the  American  "  Biblical  Repertory,"  in  which  Professor  Stuart's  Commentary  on 
the  Epistle  to  the  Romans  is  reviewed,  and  a  multitude  of  his  errors  pointed  out,  the 
reviewer,  although  he  very  inconsistently  begins  by  speaking  in  his  praise,  observes, 
"It  is  in  these  discussions"  (viz.  theological  discussions),  "the  writer  has  mo.st 
signally  failed;  ini.sapprehended  the  subject  in  debute;  misconceived  the  meaning 
of  the  authors  whom  he  quotes  ;  contradicted  himself;  done  violence  to  his  own 
theoretical  rules  of  interpretation,  and  gratuitously  denounced  doctrines,  which  have 
not  only  always  been  regarded  as  part  of  the  common  faith  of  Protestant  Christendom, 
but  which  he  himself  over  and  over  cither  asserts  or  implies."  And  again  in  the 
same  review  it  is  said,  "  VVe  think  that  no  man  can  fail  to  obsen-e  that  Professor 
Stuart's  rejection  of  certain  doctrines  is  the  result  of  a  mere  prejudice  awakened  in 
his  mind,  and  strengthened  into  an  antipathy.  That  he  was  never  led  to  it  by  the 
process  of  interpretation  is  clear,  in  the  first  place,  from  the  evident  labor  which  it 
has  cost  him  to  force  even  bis  own  mind  to  accede  to  his  interpretations;  and  in  the 
second,  that  he  admits  propositions  which  involve  every  one  of  the  offensive  princi- 
ples involved  in  the  doctrines  which  he  rejects.  Here  then  is  precisely  the  point 
where  Professor  Stuart  is  most  deceived.  Just  when  he  thinks  himself  most  indepen- 
dent because  he  differs  from  his  former  self  and  his  present  friends,  he  is  most 
obviously  led  by  other  writers,  and  his  own  prejudices."     Such  is  the  view  given  in 


APPENDIX.  739 

America  of  Mr.  Stuart's  interpretations,  in  a  commentary  which  has  been  strongly 
recommended  to  Christians  in  this  country. 

Since  the  publication  of  that  commentary,  Mr.  Stuart  has  inserted  a  paper  in  the 
American  Biblical  Repository  of  July,  1836,  in  which  his  system,  so  directly  opposed 
to  the  Word  of  God,  is  still  more  fully  developed.  He  there  explicitly  denies  that,  in 
the  execution  of  the  plan  of  salvation,  the  claims  of  justice  are  maintained.  "  The 
law,"  he  says,  "  enjoins  fully  and  simply  our  own  personal  obedience,  and  pronounces 
a  curse  on  us  solely,  when  we  disobey  it.  But  in  every  government,  in  heaven  and 
on  earth,  there  is  reserved  to  the  supreme  power  which  made  the  law,  a  right  of  dis- 
pensing with  its  demands,  when  the  general  good  admits  of  such  a  dis|)ensation." 
"  Of  what  real  use,  then,"  he  adds,  '•  can  it  be,  to  retain  a  mere  fiction  of  Jaw  in  the 
process  of  our  final  justification  and  acceptance  ?  Salvation  by  pure  grace,  is  salva- 
tion purely  gratuitous  and  of  mere  mercy,  and  not  at  all  on  any  legal  ground.  The 
very  fact  of  its  bestowment,  is  a  superseding  of  the  claims  of  law,  and  acting  on 
grounds  of  a  different  nature."  Here  is  an  open  avowal  of  that  part  of  the  Socinian 
heresy  which  denies  that  justice  is  an  essential  attribute  of  God,  since  its  exercise 
may  be  suspended.  Thus  Mr.  Stuart  misrepresents  the  character  of  God,  and  makes 
void  the  law.  He  overturns  the  gospel,  the  glory  of  which  is,  that  grace  reigns 
through  righteojisness,  while  he  sets  aside  tlie  necessity  of  the  sacrifice  for  sin.  If 
God  can  consistently  with  his  character  remit  the  claims  of  law  and  justice,  to  what 
purpose,  beyond  what  Socinians  admit,  were  the  incarnation  and  death  of  Christ  ? 
According  to  Mr.  Stuart,  the  imputation  of  his  righteousness  is  "  a  mere  fiction  of 
law  in  the  process  of  our  final  justification  and  acceptance."  Could  an  Arian  or  an 
infidel  exhibit  greater  opposition  to  the  gospel  than  Mr.  Stuart  ?  all  this  explains  the 
reason  why  Mr.  Stuart  so  often  substitutes  the  word  justification  for  righteousness,  in 
his  translation  and  commentary  on  the  Epistle  to  the  Romans.  When  this  author 
overthrows  in  these  ways  the  doctrine  of  Scripture,  asserts  in  plain  language  that 
obedience  leads  to  and  ends  in  justification — when  he  explodes  the  imputation  of  sin 
and  righteousness,  and  advances  statements  that  impugn  the  justice  of  the  divine 
administration, — when  by  glaring  mistranslations  and  perverted  reasonings,  he 
removes  the  foundation  of  a  sinner's  hope  before  God,  it  is  incumbent  to  show  that 
his  statements  are  utterly  false,  derogatory  in  the  highest  degree  to  the  character  of 
God,  and  if  received,  irretrievably  ruinous  to  the  souls  of  men. 

Let  those  who  know  the  truth  as  it  is  in  Jesus,  consider  what  they  have  been 
doing  in  recommending  Mr.  Stuart's  work.  He  has  been  extolled  as  an  able  Biblical 
critic.  In  Dr.  Carson's  work,  entitled  '■'■  Exaynination  of  the  principles  of  Biblical 
interpretation  of  Ernesti,  Ammon,  Stuart,  and  other  Philologists,"  it  may  be  seen  how 
unfounded  are  Mr.  Stuart's  pretensions  to  such  a  character.  Dr.  Carson  intends,  in 
another  publication,  to  go  forward  with  the  consideration  of  Mr.  Stuart's  defects  as 
a  critic,  and  also  to  develope  the  false  principles  of  criticism  on  which  Mr.  Tholuck, 
like  Mr.  Stuart,  has  proceeded  in  his  Exposition  of  the  Epistle  to  the  Romans.  Let 
the  reader  observe  the  manner  in  which  Mr.  Stuart  has  misrepresented  the  type  of 
Melchisedec,  as  pointed  out  by  Dr.  Carson,  in  the  above-quoted  work.  Of  the  Ger- 
man writers,  whose  books  he  criticises,  Dr.  Carson  asks — "  What  is  it  that  entitles 
those  men  to  the  exalted  seat  to  which  common  opinion  has  raised  them  ?  They  are 
learned  men,  I  admit;  but  they  are  not  critics  ;  they  are  universally  acquainted  with 
books,  but  not  with  the  philosophy  of  language.  Their  interpretation  is  as  destitute 
of  science,  as  their  theology  is  of  truth."  By  the  aid  of  false  criticism,  many  mo- 
dern interpreters  have  contrived  to  corrupt  the  gospel,  and  darken  the  word  of  God 
with  a  plausibility  that  deceives  the  generality  of  readers,  and  with  a  show  of  learn- 
ing that  overawes  them.  It  is  thus  that  Mr.  Stuart's  work  on  the  Epistle  to  the 
Romans  has  commanded  the  admiration  of  those  who  would  be  thought  learned,  or 
averted  the  opposition  of  others  who  may  have  suspected  his  orthodoxy.  But  if  the 
word  of  God  be  true,  if  Paul  was  really  an  ambassador  of  Christ,  Mr.  Stuart  has 
grossly  corrupted  the  gospel.  How  deplorable  must  be  the  state  of  those  churches, 
that,  after  he  has  promulgated  such  doctrines,  in  an  elaborate  work,  retain  him  as  an 
instructor  in  their  theological  academy  ! 

Professor  Stuart  appears  to  be  well  acquainted  with  the  writings  of  German  Nco- 
logians,  and  he  has  not  read  them  in  vain.     From  liim  we  have  abundance  of  Neology 


740  APPENDIX. 

at  second  liand.  And  is  there  no  danpor  of  its  spreading  in  this  country?  Many 
suppose  tliat  tears  about  Neolojfy  are  visionary,  and  that  whatever  influence  that 
baneful  system  nii^ht  have  liad  liitherto,  it  is  happily  now  entirely  without  effect. 
The  prostiuess  of  the  system  is,  it  may  be  adniittea,  too  monstrous  to  be  received. 
Hut  wiiiie  the  system  itself  is  reprobated,  the  sj)irit  of  it  may  nevertheless  insinuate 
itself  into  the  minds  of  many  who  have  a  respect  for  the  names  of  those  who  have 
embntced  it.  It  is  a  spirit  in  direct  opposition  to  the  gospel,  subversive  of  the  truth 
and  authority  of  Divine  revelation. 

Influence  among  religious  bodies  is  a  talent  of  immense  importance,  and  one  of  the 
most  serious  responsibility.  It  is  a  great  privilege  to  be  fellow-helpers  with  the 
trutli  by  contributing  to  bring  before  the  public  every  work  that  is  suited  to  illustrate 
tlie  word  of  (iod.  But  how  sintul  must  it  be  when  this  influence  is  employed  iu  cir- 
culating what  is  calculated  to  lower  or  overthrow  its  fundamental  doctrines! 

The  recommendation  of  Professor  Stuart's  commentary  on  the  Epistle  to  the  Ro- 
mans cannot  be  excused  by  the  allegation  that  the  errors  are  trivial,  and  that  its 
patrons  do  not  pledge  tiiemselvcs  fur  its  entire  accuracy.  The  departures  from  the 
truth  are  so  gross,  that  they  overturn  the  gospel.  Whoever  knows  anything  of 
human  nature,  is  aware  that  it  is  prone  to  receive  the  evil  rather  than  the  good,  and 
that  even  Chri.<tians  are  liable  to  be  perverted  by  the  sleight  of  men.  What  a  me- 
lancholy reflection  must  it  be  to  a  man  of  God,  if  this  impious  rejection  of  God's 
testimony  as  to  the  imputation  of  sin  and  righteousness,  should  spread  among  stu- 
dents and  religious  bodies  in  tliis  country,  in  consequence  of  Professor  Stuart's  book 
having  been  recommended  by  names  they  have  been  accustomed  to  respect. 


DR.  MACKNIGHT. 

In  adverting  in  the  foregoing  Exposition  to  the  fundamental  heresies  of  Mr.  Stuart, 
I  have  also  pointed  out  in  various  places  the  deeply  heretical  character  of  Dr.  Mac- 
knight's  Commentary,  and  have  stated  enough  to  draw  the  attention  of  the  reader  to 
the  errors  of  that  very  dangerous  and  unsound  Commentator.  Dr.  Macknight's 
work  on  the  Epistles  has  probably  done  more  extensive  mischief  in  this  country  than 
any  other  that  can  be  named.  Like  Mr.  Stuart,  he  proves  his  ignorance  of  the  gos- 
pel, by  denying  the  imputation  of  the  righteousness  of  Christ,  and  at  the  same  time 
makes  void  the  law.  His  "audacious  heterodoxy,'"  as  it  is  termed  in  the  Presby- 
terian Review  of  May,  1836,  and  daring  perversions  of  the  word  of  God,  have  been 
most  pernicious,  yet  his  work  unaccountably  stands  high  in  the  estimation  of  many. 
Several  years  ago,  after  publishing  strictures  on  that  work,  I  received  a  letter  from 
Mr.  Burder,  the  late  excellent  secretary  of  the  London  Missionary  Society,  requesting 
me  to  send  him  some  copies  of  my  remarks,  saying  how  seasonable  they  were,  and 
stating  that  his  reason  for  wishing  to  distribute  them  was,  that  none  of  the  mission- 
aries went  out  from  the  Society  without  being  furnished  with  Macknight's  Commen- 
tary. This  he  deeply  regretted  ;  and  assuredly  a  worse  book — one  more  calculated 
to  mislead  and  pervert  them,  could  not  have  been  put  into  their  hands. 


MR.  THOLUCK. 

.  have  likewise  introduced  several  remarks  on  the  Commentary  of  Mr.  Tholuck 
on  the  Epistle  to  the  Romans,  which,  like  Mr.  Stuart's,  was  ushered  info  public  no- 
tice with  high  commendation,  as  if  the  study  of  it  would  tend  greatly  to  enlighten 
the  minds  of  Christians  in  this  country.  On  the  contrary,  the  whole  work  is  of  a 
most  erroneous  and  Neological  character,  of  which  it  may  be  truly  affirmed,  as  has 
been  asserted  of  Mr.  Stuart's  book,  "  The  technicalities  of  his  discussions  are  a  very 
inadequate  compensation  for  the  errors  he  has  broached  ;  and  the  truth  he  has 
illustrated  may  be  put  in  a  nut-shell.  The  useful  illustrations  in  his  work  on  the 
Romans  bear  no  proportion  to  his  pernicious   errors."     The    errors    and    false 


APPENDIX.  741 

doctrine  that  abound  in  every  part  of  it,  are  of  the  gravest  and  most  mischievous 
description. 

Having  published  two  pamphlets,  entitled  "  For  the  Consideration  of  the  Ministers 
of  the  Church  of  Scotland,"  and  "  Further  Considerations,"  &c.,  which  contain  a 
verj'  full  exposure  of  the  heresies  of  Mr.  Tholuck's  (Commentary,  it  was  unnecessary 
to  be  very  particular  in  pointing  them  out  in  the  preceding  tl.xposition,  though  in 
various  places  they  are  brought  into  view ;  nor,  considering  how  particular  these 
pamphlets  are  on  the  subject,  is  it  necessary  here.  I  may,  however,  in  this  place, 
make  a  few  remarks,  as  tlie  subject  is  of  so  much  importance. 

Everywhere  Mr.  Tholuck  discovers  a  most  revolting  want  of  reverence  for  the 
Scriptures,  arising  from  his  deplorably  defective  views  of  their  inspiration,  or  rather  from 
his  setting  it  altogether  aside.  For  instance,  he  charges  the  Apostle  Paul  with  various 
errors,  arising  "  from  forgetfulness  ;"  witli  "  making  a  false  construction,"  while  he 
excuses  him  by  saying,  "  we  may  imagine  that  Paul  was  here  called  away,  and  that 
upon  resuming  his  pen,  he  supposed  that  he  had  begun  a  new  sentence,"  that  he 
probably  used  words  "  without  attaching  to  them  any  definite  idea;"  that  he  "had 
forgotten  what  ought  to  have  followed  ;"  "  the  question  which  Paul  proposes  is  not 
framed  with  sufficient  precision."  Mr.  Tholuck  then  states  what  he  ought  properly 
to  have  appended.  Here  he  acts  not  as  the  expositor,  but  as  the  corrector  of 
the  words  of  the  Holy  Ghost.  In  his  exposition  of  the  Lord's  sermon  on  the 
mount,  we  are  told  by  Mr.  Tholuck  that  another  inspired  writer,  the  Evangelist 
Luke,  had  certain  parabolical  data  in  his  mind,  but  did  not  well  know  what  was  their 
proper  place.  And  according  to  anotJier  author  whom  he  quotes,  that  we  find  in  Luke 
traces  of  his  having  merely  quoted  from  memory,  and  with  little  fidelity,  what  is  found 
in  its  original  form  in  Matthew.  And  again,  we  are  told  that  Luke  appears  to  have 
had  a  less  favorable  position  for  hearing,  and  hence  not  to  iiave  caught  all  that  was 
said,  and  here  and  there  to  have  lost  the  thread  of  his  discourse ;  and  that  he  might 
also  have  been  longer  of  noting  it  down,  when  much  had  already  escaped  hnn.  From 
all  this  we  learn,  that  so  far  from  being  an  inspired  writer,  the  evangelist  Luke  was 
a  confused  and  unfaithful  reporter,  very  inferior  to  many,  both  infidelity  and  accu- 
racy, with  whom  we  meet  in  modern  times.  In  referring  in  the  same  place  to  the 
Gospel  of  Matthew,  and  to  the  account  given  by  that  evangelist  of  our  Lord's  dis- 
course, Mr.  Tholuck  says,  "  For  supposing  tiiat  really  to  be,  what  it  must  needs 
appear  to  any  one  who  reads  and  acquiesces  in  the  work  of  Sieftert,  so  anftised  and 
adulterated,  and  in  original  delineation,  so  contemptible  a  gospel,  how  comes  it  to  pass 
that  the  unknown  author  from  whom  it  proceeds,  who  is  in  every  particular  worse 
informed  than  Luke,  and  who  elsewhere  is  incapable  of  stating  a  fact  either  in  its 
proper  place,  or  without  perplexity,  has  yet  communicated  a  discourse  of  such  con- 
siderable length,  with  so  much  greater  fidelity,  order,  and  propriety  ;  and  delivered 
the  detached  sentences,  scattered  up  and  down  in  the  gospels  of  Luke  and  Mark,  in 
a  connection  so  ingenious,  and  so  accordant  with  tjie  spirit  of  Christ  ?"  Is  it  possi- 
ble to  read  the  above  audacious  remarks  without  a  feeling  of  indignation,  and  of 
astonishment  that  the  writings  of  an  author  who  was  capable  of  making  them  should 
have  been  imported  into  this  country?  In  these  ways  every  idea  of  the  inspiration 
of  the  Scriptures  is  exploded  by  Mr.  Tholuck.  Here  is  Neology  in  its  very  root. 
What  more  have  Neologians  to  desire  to  overturn  the  whole  Bible  ?  No  words  can 
sufficiently  express  the  abhorrence  that  ought  to  be  felt  at  the  liberties  which  he  has 
taken  with  the  word  of  God. 

But  it  is  not  merely  in  the  highly  important  doctrine  of  the  inspiration  of  tlie  holy 
Scriptures,  and  in  his  want  of  due  reverence  for  them,  that  Mr.  Tholuck  discovers 
how  deeply  he  is  infected  with  the  spirit  of  Neology, — it  appears  in  a  way  still  more 
revolting,  in  the  irreverent  manner  in  which,  in  different  parts  of  his  work,  as  I  have 
shown  in  the  above-quoted  pamphlets,  he  introduces  the  name  of  God.  In  proof  how 
little  he  is  impressed  with  a  sense  of  the  omnipotence  of  God,  or  rather  that  he  dis- 
cards it  altogether,  we  find  him  characterizing  the  following  as  "  a  fine  passage."  "  At 
the  beginning  God  wished  to  create  the  world  solely  by  the  rule  of  justice  ;  he  saw, 
however,  that  thus  it  would  not  be  able  to  subsist,  and  he  added  the  rule  of  love." 
Here  is  an  open  denial  of  the  omnipotence  of  God.  Yet  this  impious  Neologian  pas- 
sage, representing  God  as  wishing  to  do  what  he  was  unable  to  do,  is  commended  by 


742  APPENDIX. 

Mr.  Tlioliick.  Mr.  Tholuck  also  tells  us  that  the  Apostle  "  shows  how  the  inten- 
tions of  tlie  divine  love  may  be  hindered  hy  resistance  <m  the  part  af  man."  Again  he 
says,  '•  Alas  !  lor  the  poor  reprobate  !  how  God  inock.s  them,  stretcliinfj  out  his  hand, 
and  yet  retusiiif,'  to  draw  them  to  himselt."  Thus  writes  Mr.  Tholuck,  in  a  mariner, 
too,  so  irreverent,  in  the  face  of  the  |)lainest  declarations  of  the  Old  Testatnenl  and 
Uie  New.  At  the  conclusion  of  the  10th  chapter  of  Romans,  the  Apostle  quotes 
from  llie  Prophet  Isaiah  these  words  of  (Jod  himself,  "  All  day  long  I  have  stretched 
forth  my  hands  unto  a  disobedient  and  gainsaying  people."  God,  however,  did  not 
convert  tliem  ;  and  according  to  Mr.  Tholuck,  he  could  not  convert  them,  for  they 
were  disobedient  and  gainsaying,"  and  so  hindered  the  intentions  of  divine  lute!" 

In  his  exposition  of  the  yth  chapter,  Mr.  Tholuck  not  only  manifests  the  most  de- 
cided abhorrence  of  the  doctrines  there  unfolded,  but  in  laboring  to  oppose  them,  has 
employed  every  resource  of  evasive  sophistry  and  false  criticism.  Let  any  unpreju- 
diced person,  having  the  fear  of  God,  read  that  chapter,  and  Mr.  Tholuck's  perver- 
sions of  its  various  statements,  and  judge  whether  there  were  ever  two  representa- 
tions more  at  variance  with  each  other,  than  that  of  the  Apostle  Paul  and  Mr.  Tho- 
luck. The  doctrine  of  predestination,  so  fully  and  clearly  there  taught,  he  employs 
every  efliirt  to  oppose  and  utterly  to  explode.  Whoever  understands  and  believes  the 
Scriptures  on  this  point,  knows  that  doctrine  to  be  one  of  very  high  importance,  con- 
nected with  every  link  in  the  chain  of  Salvation,  the  whole  of  which  is  deranged  by 
its  rejection.  The  Character  of  God,  his  Omnipotence,  his  eternal  Purposes  which 
he  purfxjsed  in  Christ  Jesus  our  Lord,  his  Sovereignty,  the  nature  of  his  Grace  which 
was  given  to  all  whom  he  gave  to  his  Son  before  the  world  began,  and  the  promise 
of  Life  from  eternity  to  God's  elect,  Eph.  iii.,  II  ;  2  Tim.  i.,9 ;  Titus  i.,  1,  2  ;  the 
ruined  and  helpless  State  of  fallen  man,  the  Agency  of  the  Holy  Spirit,  the  doctrines 
of  Effectual  calling,  of  Regeneration,  of  Justitication,  of  Adoption,  of  Sanctification, 
of  the  Perseverance  of  the  Saints,  and  of  the  final  and  eternal  Conditions  of  the 
Righteous  and  the  Wicked,  are  all  involved  in  the  doctrine  of  Predestination,  and 
when  it  is  rejected,  all  of  them  must  be  more  or  less  alTected  and  misunderstood.  In 
the  Westminster  Confession  of  Faith,  "  God's  eternal  decree  " — the  decretum  abso- 
lutum,  which  Mr.  Tholuck  has  dared  to  pronounce  "baseless" — is  in  the  enumera- 
tion of  the  doctrines  of  the  gospel,  placed  next  to  the  declaration  concerning  God  in 
Trinity.  And  every  Christian  who  is  skilful  in  the  word  of  righteousness,  and  has 
his  "  senses  exercised  to  discern  both  good  and  evil,"  knows  that  it  is  thus  placed  in 
its  prominent  and  proper  situation.  All  the  other  doctrines  follow  in  their  order,  and 
in  the  explanation  of  these,  given  in  the  subsequent  chapters,  the  doctrine  of  Predes- 
tination is  either  expressly  introduced  as  laid  at  their  foundation,  or  clearly  referred  to. 

Not  only  has  Mr.  Tholuck  opposed  with  ridicule  and  violence,  the  truth  contained 
in  this  ninth  chapter,  but  by  his  own  confession,  he  has,  in  a  certain  part  of  it,  know- 
ingly and  deliberately  perverted  its  meaning,  giving,  what  he  confesses  he  knew  at 
the  time,  to  be  a  false  rendering  of  the  original.  Mr.  Tlioluck  has  just  been  engaged 
in  a  piece  of  special  pleading  in  a  whole  page  and  a  half,  and  as  if  to  overwhelm  his 
reader  with  a  more  tlian  ordinary  parade  of  ostentatious  learning,  he  is  told  of  Ara- 
bian and  Syrian  versions,  all  tending  to  prove  that  the  usual  translation  of  iinynfa  used 
by  Paul  in  regard  to  Pharaoh,  is  incorrect.  Instead  of  meaning  "  I  have  raised  thee 
up,"  we  are  to  understand  that  it  means,  "  Let  thee  stand."  This,  we  are  solemnly 
assured,  is  the  most  accurate  rendering."  But  after  all,  this  audacious  attempt  to 
misrepresent  the  meaning  of  the  passage  was  too  gross  to  pass  current.  Accord- 
ingly, after  the  lapse  of  several  years  since  the  original  was  written,  we  are  furnished 
at  page  238,  vol.  ii.,  with  the  following  note  : — I  consider  it  as  decided,'"  says  Dr. 
Tholuck,  "  that  the  i^nyupa  must  not  be  interpreted  according  to  the  itnrnpi'iQm 
of  the  LXX.,  as  I  have  done  in  my  commentary,  conscious  at  the  time  that  it  was 
not  natural,  and  solely  because  I  believe  I  could,  in  that  way,  better  refute  tlie  Cal- 
vinistic  view.  Beyond  all  doubt,  the  correct  exposition  is, '  I  have  set  thee  up  ' — 
brought  thee  forward  (in  history)." 

Here  Mr.  Tholuck  acknowledges  that  he  has  falsified  a  passage  of  the  word  of 
God  which  did  not  suit  his  theory.  He  admits  that  he  wilfully  tortured  the  word,  so 
as  to  make  it  express  a  meaning  which  does  not  belong  to  it.  It  is  also  admitted 
that  all  his  parade  of  learning,  all  his  appeal  to  the  Greek  Septuagint,  to  the  He- 


APPENDIX.  743 

brew,  to  the  Arabic,  to  the  Syriac,  were  all  made  with  the  wilful  intention  of  an- 
swei ino;  a  dishonest  purpose;  "  .svife/;/ "  with  the  dcsitrn  of  better  refuting  the  Cal- 
vinistic  view,  while  all  tlie  time  he  was  "  conscious  "  that  his  interpretation  was 
"  not  natural,"  and  that  the  other  was,  "  beyond  all  doubt,"  the  correct  exjiosition." 

Can  any  crime  be  greater  than  that  of  knowin<jli/  altering  in  a  translation  the 
meaning  of  a  word  in  the  Bible?  What  comparison  is  there  between  the  guilt  of  the 
vitiation  of  a  bond  between  man  and  man,  with  a  view  to  defraud,  and  the  vitiation, 
for  the  purpose  to  deceive,  of  the  word  of  God  ?  In  the  above  note  Mr.  Tholuck  ad- 
mits that  he  took  away  from  that  word,  what  he  knew  it  contains,  and  added  what 
he  knew  it  does  not  contain.  He  admits  that  in  this  instance  he  committed  a  fraud, 
and  sacrificed  his  honesty,  yet  not  one  expression  of  contrition  escapes  him.  No 
intimation  of  repentant  sorrow  steals  into  the  note  ;  but,  on  the  contrary,  the  confes- 
sion is  made  with  the  most  perfect  coolness.  He  confesses  that  he  has  purposely 
tampered  with  the  testimony  of  God,  thus  acknowledging  a  fact  by  which  we  are 
enabled  to  judge  of  his  honesty  as  a  commentator,  and  of  the  confidence  we  ought  to 
place  in  himself  and  his  criticisms. 

Mr.  Tholuck's  explanation,  if  explanation  it  may  be  called,  of  that  expression, 
"  the  righteousness  of  God,"  in  Romans  i.,  17, — proves  how  little  qualified  he  was 
to  give  an  exposition  of  this  Epistle.  And  not  only  has  he  failed  to  furnish  any  dis- 
tinct explanation  of  that  expression  which  has  so  properly  been  denominated  the 
"  key-note  "  of  the  Epistle,  he  has  besides  entirely  mistaken  the  meaning  of  that  other 
leading  expression,  ch.  vi.,  2,  "  dead  to  sin."  The  former  of  these  terms  is  laid  as 
the  foundation  of  the  doctrine  of  justification,  the  latter  of  sanctification.  After  such 
interpretations  of  the  grand  subjects  of  discussion,  is  it  surprising  that  he  should  so 
often  mistake  the  meaning  ot  the  Apostle,  and  the  train  of  his  argument,  or  in  mat- 
ters of  high  importance  directly  contradict  him  ?  His  exposition  of  the  great  and 
important  doctrine  of  justification,  in  Rom.  iv.,  3,  as  in  that  place  I  have  shown,  is 
completely  erroneous.  No  sentiment  can  be  more  subversive  of  the  gospel  than  the 
view  which  he  attempts  to  establish  of  the  way  in  which  Abraham  was  justified. 
What  he  has  there  advanced  is  another  gospel,  altogether  ditlerent  from  the  gospel 
of  Christ,  and  entirely  subversive  of  the  perfection  of  the  law  of  God.  In  many 
other  places  he  shows  how  lamentably  deficient  he  is  in  the  knowledge  of  the  truth 
as  it  is  in  Jesus,  and  how  strongly  prejudiced  against  it  in  various  most  important 
particulars.  His  explanation  of  the  'seventh  chapter  is,  as  might  be  expected,  con- 
trary to  its  true  import,  while  he  adds  at  its  conclusion,  as  I  have  noticed  in  tiie  fore- 
going exposition,  what  is  not  only  disrespectful  to  the  Apostle  Paul,  but  in  itself  lu- 
dicrous and  absurd.  If  any  one  wishes  to  see  how  far  Mr.  Tholuck  has  departed 
from  the  truth  of  Scripture,  in  his  Exposition  of  the  Epistle  to  the  Romans,  he  may 
satisfy  himself  by  a  perusal  of  my  two  pamphlets  above  referred  to — the  last  of  them 
especially — both  of  which  contain  references  and  facts  on  the  subject  that  cannot 
be  disputed.  I  need  not,  however,  refer  to  them  alone,  but  may  also  appeal  to  a 
faithful  and  able  exposure  of  several  of  his  errors  in  the  Edinburgh  Christian  In- 
structor of  August,  1837,  in  which  the  danger  of  his  Neological  opinions  being  im- 
ported into  this  country  is  forcibly  pointed  out,  and  where,  after  speaking  of  some  of 
his  sentiment.-!,  as  "  impious  and  untrue,"  and  of  others,  as  "Wrant  nonsense,"  the 
writer  adds,  "  We  are  clearly  satisfied  that  all  his  erroneous  views  of  the  import  of 
the  characters  described  in  chapter  seven,  as  well  as  of  the  whole  doctrine  of  the 
Epistle,  arise  mainly  from  gross  and  fatal  ignorance  of  man's  spiritual  state  as  a 
fallen  and  depraved  being.  We  think  we  have  brought  sufficient  evidence  to  con- 
vict this  work  of  Mr.  Tholuck  of  something  beyond  Neological  leanings.  Erroneous 
as  were  the  views  of  Irvingites  and  Rowites,  we  are  now  in  danger  of  being  inun- 
dated with  heresies  of  a  still  more  insidious  and  deadly  character." 

The  circulation  of  Mr.  Tholuck's  books  in  this  country  is  an  evil  that  concerns 
all  Christians.  By  all  of  them  its  baneful  and  contaminating  influence  ought  to  be 
guarded  against,  and  his  misrepresentations  of  divine  truth  firmly  opposed.  His 
works  are  calculated  to  diminish  tiieir  reverence  for  the  word  of  God,  to  divest  it  of 
its  sacredness,  and  to  lower  its  authority.  Yet  have  they  been  introduced  with  the 
highest  commendations,  while  it  has  been  affirmed  that  in  Germany  he  stands  fore- 
most among  the  defenders  of  ancient  orthodoxy,  and  in  the  revival  of  religious  truth. 


744  APPENDIX. 

Were  this  a  fact,  it  would  present  a  most  melancholy  view  of  that  revival.     But  so 

far  is  Mr.  Tlioluck  from  bcintr  looked  upon  as- an  authority  by  evangelical  ministers 
in  (jermaiiy,  that  he  is  on  the  contrary  refranicd  by  them  as  nri/  uiisinind,  and  his 
heresies  are  considered  by  tiie  most  eminent  ("liristians  in  that  country,  as  goinj^  far 
to  neutralize  his  labors  in  coinbatinfj  the  jrrosser  \eoh)(rians. 

Some  who  hold  in  abhorrence  the  statements  contained  in  Mr.  Tholuck's  works, 
are,  1  believe,  of  opinion  that  it  would  be  better  for  the  cause  of  truth  to  allow  them 
to  pass  unnoticed,  tliat  in  this  way  as  little  attention  might  be  drawn  to  lliem  as  po.s- 
sible.  Hut  it  is  not  by  eilencc  or  yieldiiifr  that  erroneous  doctrine  is  to  be  put  down. 
Such  was  not  the  manner  of  the  Apostles  when  false  |)rophets  introduced  pernicious 
heresies  endangering  tlie  faith  of  the  churches.  Such  writings  then  as  those  of  Mr. 
Stuart  and  Mr.  Tlioluck,  ought  to  be  most  strenuously  opposed.  Everything  re- 
minds us  of  the  shortness  of  life,  and  the  approach  of  eternity  ;  and  in  the  prospect 
of  tbat  hour  when  an  account  is  to  be  rendered  to  Ciod,  it  becomes  more  evident  that 
the  Holy  volume  of  inspiration,  and  the  truths  which  it  contains,  are  far  too  solemn 
and  too  sacred  to  be  used  as  materials  for  the  display  of  scholarship,  and  the  exercise 
of  metaphysical  ingenuity.  1  bless  (lod  for  the  opportunity  he  has  given  me  of  tes- 
tifying lor  his  truth  in  the  face  of  the  laborious  elibrts  of  these  writers  to  obscure  it 
with  error.  How  little  are  any  services  they  have  rendered  to  be  estimated  in  com- 
parison of  the  disastrous  influence  of  their  unhallowed  perversions  of  some  of  the 
fundamental  principles  of  the  gospel  I  Of  wliat  account  are  all  their  industrious 
compilations,  and  ingenious  conjectures,  when  weighed  against  their  determined  and 

Eersevcring  assaults  on  those  great  doctrines  in  the  faith  of  which  Apostles,  evange- 
sts.  and  martyrs,  have  lived  and  died  ? 

What  I  have  written  concerning  Mr.  Tholuck  proceeds  from  a  strong  conviction 
that  tbe  introduction  of  his  works  into  this  country  is  calculated  to  produce  the  most 
calamitous  results,  especially  among  young  and  inexperienced  theological  students, 
to  whose  attention  they  have  been  sj)ecially  directed.  This  danger  is  moreover  aug- 
mented at  the  present  j)eriod  in  consequence  of  the  popularity  of  German  literature 
in  general,  and  the  inclination  tliat  is  shown  to  overrate  the  learning,  and  exag- 
gerate the  attainments  of  German  writers.  Nor  is  the  peril  diminished  by  the 
fact  that  happily  there  are  some  symptoms  of  a  revival  of  true  religion  in  Ger- 
many. When  that  country  was  covered  with  the  dark  night  of  error;  when 
the  voice  of  truth  was  silenced,  so  that  scarcely  a  whisper  was  heard  to  disturb 
the  "  deathlike  silence,  the  dread  repose"  of  infidelity,  there  was  comparatively 
little  danger  to  be  apprehended  from  the  productions  of  men  who  scoffed  at  revela- 
tion, and  explained  away  every  scripture  doctrine,  till  they  had  hardly  left  any  trace 
of  Christianity  among  them  excepting  its  caricature.  I  trust  that,  by  the  blessing  of 
God,  the  promise  of  a  brighter  day  will  receive  a  glorious  accomplishment  in  the 
rising  of  the  Sun  of  righteousness  upon  the  darkness  of  Germany.  But  sure  I  am 
that  result  will  not  be  brought  about  by  extolling  such  crude  and  heretical  works  as 
tliose  of  Mr.  Tholuck.  At  best  he  is  in  the  condition  of  him  who  saw  "  men  as 
trees  walking,"  and  his  erroneous  perceptions  of  truth  are  more  to  be  dreaded  than 
tlie  positive  infidelities  of  Semler  and  I'aulus. 

Speaking  of  the  flippancy  and  irreverence  with  respect  to  Scripture  language 
manifested  by  Mr.  Tholuck,  Dr.  Carson  says,  ''  Does  he  not  censure  and  amend  the 
style  of  Scripture,  as  freely  as  any  reviewer  would  the  writing  of  a  human  author  ? 
Not  only  does  he  take  the  hberty  of  (juestioning  the  propriety  of  the  language  of 
Scripture,  he  makes  equally  free  with  the  matter.  As  far  as  I  have  examined  any  of 
his  writings,  there  is  a  lamentable  deficiency  in  his  knowledge  of  divine  truth,  and  a 
disgusting  remainder  of  Neology.  It  is  not  as  a  connnentator  tliat  I  think  Mr.  Tho- 
luck is  ever  likely  to  be  a  beneflt  to  the  church  of  (Jod.  Independently  of  his  errors, 
I  do  not  at  all  agree  with  the  general  opinion  that  he  is  a  great  critic.  Had  1  any 
object  in  the  assertion,  I  would  not  scruple  to  say  that  his  criticism  is  as  faulty  as  his 
sentiments.  I  can  And  no  light  in  him;  and  I  have  met  several  ministers  of  the  gos- 
pel, who,  looking  upon  him  as  an  eminently  learned  man  and  profound  critic,  confess 
that  they  can  receive  little  instruction  from  his  works.  He  is  very  willing  to  give 
his  help  to  the  Apostles  in  correcting  their  style  ;  but  his  own  style  is  as  dark  as  that 
of  an  oracle.     He  is  a  mere  book  manufacturer.     He  feasts  us  continually  with  the 


APPENDIX.  745 

Fathers,  with  a  dessert  from  the  Apocrypha,  the  Talmud,  and  the  Koran.  But  what- 
ever may  be  thought  with  respect  to  his  learning  and  talents,  it  is  utterly  impossible 
to  free  him  from  the  charge  of  treating  the  Scriptures  with  a  profane  boldness.  I 
cannot  read  Mr.  Tholuck's  work  on  the  Epistle  to  the  Romans  without  unmingled 
abhorrence  of  the  manner  in  which  he  has  treated  the  words  of  the  Spirit  of  God." 

Mr.  Tholuck  is  said  to  be  a  Christian,  one  who  has  tasted  the  good  word  of  life. 
This  I  have  no  desire  to  question.  It  was  with  pleasure  that  I  first  heard  of  his 
making  head  against  tiie  grossness  of  that  infidelity  with  which  he  was  surrounded. 
I  then  corresponded  with  him,  and  sent  to  him  such  books  as  I  thought  might  be 
beneficial,  and  did  what  I  could  to  strengthen  his  hands,  by  pressing  on  his  particular 
attention  the  doctrines  which  he  seemed  to  misunderstand.  But  it  is  not  in  his  per- 
sonal character  that  I  now  consider  Mr.  Tholuck.  It  is  as  a  professed  teacher  of 
Divine  truth,  and  a  disseminator  of  error  in  his  writings.  And  viewing  him  in  this 
aspect,  and  feeling  the  incumbent  duty  of  "  contending  earnestly  for  the  faith  once 
deUvered  to  the  saints,"  I  would  for  the  sake  of  Christians  of  all  denominations  in 
this  country,  strenuously  oppose,  so  far  as  I  have  it  in  my  power,  the  dissemination 
among  ourselves,  of  writings  contaminated  with  that  Neology  in  which  he  was  once 
immersed,  and  from  which  it  is  plain  he  has  not  yet  entirely  escaped.  If  anything 
were  wanted  to  render  this  duty  more  imperative  it  would  be  the  lofty  panegyrics 
which  have  been  bestowed  on  a  writer  so  lamentably  unsound.  And  many,  through  my 
strictures,  I  have  reason  to  believe,  are  now  sensible  of  the  dangerous  and  perni- 
cious character  of  both  Mr.  Tholuck's  and  Mr.  Stuart's  works,  which  on  a  super- 
ficial view  of  them  they  had  not  before  observed.  In  acting  in  this  manner  I  con- 
ceive that  I  have  been  following  the  example  of  the  Apostles,  who,  in  the  exercise  of 
the  most  genuine  charity,  never  ceased  to  warn  those  to  whom  they  wrote  of  the 
danger  of  listening  to  false  teachers,  and  to  the  instruction  that  causeth  to  err. 

Many  religious  persons  have  a  dread  of  controversy,  and  wish  truth  to  be  stated 
without  any  reference  to  those  who  hold  the  opposite  errors.  Controversy  and  a  bad 
spirit  are  in  their  estimation  synonymous  terms,  and  strenuously  to  oppose  what  is 
wrong  is  considered  as  contrary  to  Christian  meekness.  Those  who  hold  this  opi- 
nion seem  to  overlook  what  every  page  of  the  New  Testament  lays  before  us.  In 
all  the  history  of  our  Lord  Jesus  Christ,  we  never  find  him  out  of  controversy. 
From  the  moment  he  entered  on  the  discharge  of  his  office  in  the  synagogue  of  Na- 
zareth till  he  expired  on  the  cross,  it  was  an  uninterrupted  scene  of  controversy. 
Nor  did  he  with  all  the  heavenly  meekness,  which  in  him  shone  so  brightly,  treat 
truth  and  error  without  a  reference  to  those  who  held  them,  or  study  to  avoid  giving 
its  proper  appellation  to  those  corruptions  in  doctrine  or  practice  that  endangered  the 
interests  of  immortal  souls.  His  censures  were  not  confined  to  doctrines,  but  in- 
cluded the  abettors  of  false  principles  themselves. 

And  as  to  the  Apostles,  their  epistles  are  generally  controversial.  Most  of  them 
were  directly  written  for  the  express  purpose  of  vindicating  truth  and  opposing 
error,  and  the  authors  of  heresies  do  not  escape  with  an  abstract  condemnation  of 
their  false  doctrine.  Paul  again  and  again  most  indignantly  denounces  the  conduct 
of  the  opposers  of  the  gospel,  and  by  name  points  out  those  against  whom  he 
cautions  his  brethren.  When  Hymeneus  and  Alexander  erred  concerning  the  faith, 
and  when  he  delivered  them  unto  Satan,  that  they  might  learn  not  to  blaspheme,  he 
did  not  compliment  them  as  amiable  and  learned  persons.  Even  that  Apostle  who 
treats  most  of  love,  and  who  possessed  so  much  of  that  spirit  which  was  so  emi- 
nently manifested  in  his  Divine  Master,  does  not  avoid  controversy  ;  nor  in  contro- 
versy does  he  study  to  avoid  severity  of  censure  on  the  opposers  of  the  truth. 

In  the  examples  of  opposing  error,  left  on  record  for  our  imitation,  we  perceive 
nothing  of  that  frigid  spirit  of  indifference  which  smiles  on  the  corruptors  of  the 
word  of  God,  and  shuns  to  call  heresy  by  its  proper  name.  With  what  holy  indig- 
nation do  the  Apostles  denounce  the  subtle  machinations  of  the  enemies  of  the 
gospel !  In  vain  shall  we  look  among  those  faithful  servants  of  the  Lord  for  any- 
thing to  justify  that  trembling  reserve  which  fears  to  say  decidedly  that  truth  is 
truth,  or  that  error  is  error.  In  what  style,  indeed,  should  pervers'ions  of  the  truth 
of  God  be  censured  ?  Ought  they  to  be  treated  as  mere  matters  of  opinion  on  which 
we  may  innocently  and  safely  differ  ?     Or  ought  they  to  be  met  in  a  tone  of  solemn, 


746  APPENDIX. 

strong,  and  decided  disapprobation  ?  Paul  warned  Cliristians  against  men  who 
arose  from  among  lliemselvcs,  speaking  perverse  things  to  draw  away  disciples  after 
tiiein,  and  instead  of  complimenting  false  teachers  in  his  day,  denounced  an  angel 
from  heaven  on  the  supposition  of  his  preaching  another  gospel.  And  if  an  Apostle 
was  withstood  to  tlie  lace,  when  h^  was  to  be  claimed,  are  the  writings  of  those  who 
subvert  the  gospel  to  be  passed  without  rebuke  ? 

Tlie  style  which  I  have  adopted  in  uiy  remarks  on  the  destructive  errors  of  Dr. 
Macknight,  Mr.  Stuart,  and  Mr.  Tholuck,  is  the  style  which  I  believe  the  Lord 
enjoins,  and  which  his  servants  througiiout  the  Scriptures  exemplify,  in  opposition 
to  those  who  prophesied  smootli  things,  who  called  evil  good,  who  jiut  darkness  for 
light,  and  bitter  for  sweet.  Such  a  style  would  be  applicable  to  all  the  angels  of 
heaven  were  they  to  teach  their  heresies.  1  feel  that  it  is  proper  to  speak  of  them 
as  authors  who  have  wandered  from  the  right  way,  who  have  wrested  tlie  Scriptures 
in  a  manner  the  most  dangerous, — as  blind  guides,  the  tendency  of  whose  writings 
is  entirely  to  mislead  their  followers,  and  to  cause  them  to  stumble  on  the  dark 
mountains  of  error. 

When  the  canker  of  the  principles  of  German  Neology,  derived  from  the  Conti- 
nent and  from  America,  is  perverting  the  faith  of  many,  and  seducing  them  into  the 
paths  of  error  ;  while  a  spirit  of  lukewarmness  and  indifference  t6  truth  is  advanc- 
ing under  the  mask  of  charity  and  liberality,  there  is  a  loud  call  on  all  Christians  to 
"  stand  fast  in  one  spirit,  with  one  mind  striving  together  for  the  faith  of  the 
gospel,"  to  present  a  firm  and  united  phalanx  of  opposition  to  error  under  every 
name,  from  whatever  quarter  it  may  approach,  and  not  to  "  stumble  in  their  ways 
from  the  ancient  paths,  to  walk  in  paths,  in  a  way  not  cast  up,  to  make  their  land 
desolate,"  Jer.  xviii.,  15.  "Thus  saith  the  Lord,  stand  ye  in  the  ways  and  see; 
and  ask  for  the  old  paths,  where  is  the  good  way,  and  walk  therein,  and  ye  shall 
find  rest  for  your  souls."  Should  believers  become  unfaithful  to  their  trust,  and 
be  seduced  to  abandon  their  protest  against  false  doctrines,  they  may  gain  the  appro- 
bation of  the  world,  but  what  will  this  avail  when  compared  with  the  favor  of  God  ? 
But  if  with  prayer  to  God,  in  the  use  of  the  appointed  means,  they  contend  ear- 
nestly for  the  truth,  then  they  may  expect  the  gracious  fulfilment  of  that  blessed 
promise,  "  When  the  enemy  shall  come  in  like  a  flood,  the  Spirit  of  the  Lord  shall 
lift  up  a  standard  against  him." 


Fons. 


